This is the definitive history of the boundary dispute as experienced by the citizens and officials at the local, state, and provincial levels, both British and American. It is based on journals, documents, speeches, letter books, and collections of correspondence of participants on both sides of the controversy to chronicle the dispute from its origins to the establishment of an agreed-upon boundary with the Treaty of Washington in 1842. Appendices list settlers in the disputed territory and neighboring Aroostook County towns, Canadian timber harvesters, the land agent's civil posse, militia rolls, land claims from Aroostook, etc.

Settle has done a remarkable job of capturing the culture that is, in a sense, the most important character in her book. -- New York Times

The adventure continues in this third book in the New York Times bestselling series. Erdas is a land of balance. A rare link, the spirit animal bond, bridges the human and animal worlds. Conor, Abeke, Meilin, and Rollan each have this gift-and the grave responsibility that comes with it.But the Conquerors are trying to destroy this balance. They're swallowing whole cities in their rush for power-including Meilin's home. Fed up with waiting and ready to fight, Meilin has set off into enemy territory with her spirit animal, a panda named Jhi. Her friends aren't far behind . . . but they're not the only ones.The enemy is everywhere.

The emergence of symbolic culture is generally linked with the development of the hunger-gatherer adaptation based on a sexual division of labor. This original and ingenious book presents a new theory of how this symbolic domain originated. Integrating perspectives of evolutionary biography and social anthropology within a Marxist framework, Chris Knight rejects the common assumption that human culture was a modified extension of primate behavior and argues instead that it was the product of an immense social, sexual, and political revolution initiated by women. Culture became established, says Knight, when evolving human females began to assert collective control over their own sexuality, refusing sex to all males except those who came to them with provisions. Women usually timed their ban on sexual relations with their periods of infertility while they were menstruating, and to the extent that their solidarity drew women together, these periods tended to occur in synchrony. The result was that every month with the onset of menstruation, sexual relations were ruptured in a collective, ritualistic way as the prelude to each successful hunting expedition. This ritual act was the means through which women motivated men not only to hunt but also to concentrate energies on bringing back the meat. Knight shows how this hypothesis sheds light on the roots of such cultural traditions as totemic rituals, incest and menstrual taboos, blood-sacrifice, and hunters’ atonement rites. Providing detailed ethnographic documentation, he also explains how Native American, Australian Aboriginal, and other magico-religious myths can be read as derivatives of the same symbolic logic.

This text collates and examines the jurisprudence that currently exists in respect of blood-tied genetic connection, arguing that the right to identity often rests upon the ability to identify biological ancestors, which in turn requires an absence of adult-centric veto norms. It looks firstly to the nature and purpose of the blood-tie as a unique item of birthright heritage, whose socio-cultural value perhaps lies mainly in preventing, or perhaps engendering, a feared or revered sense of ‘otherness.’ It then traces the evolution of the various policies on ‘telling’ and accessing truth, tying these to the diverse body of psychological theories on the need for unbroken attachments and the harms of being origin deprived. The ‘law’ of the blood-tie comprises of several overlapping and sometimes conflicting strands: the international law provisions and UNCRC Country Reports on the child’s right to identity, recent Strasbourg case law, and domestic case law from a number of jurisdictions on issues such as legal parentage, vetoes on post-adoption contact, court-delegated decision-making, overturned placements and the best interests of the relinquished child. The text also suggests a means of preventing the discriminatory effects of denied ancestry, calling upon domestic jurists, legislators, policy-makers and parents to be mindful of the long-term effects of genetic ‘kinlessness’ upon origin deprived persons, especially where they have been tasked with protecting this vulnerable section of the population.

The region that is today the Republic of Macedonia was long the heart of the Ottoman Empire in Europe. It was home to a complex mix of peoples and faiths who had for hundreds of years lived together in relative peace. To be sure, these people were no strangers to coercive violence and various forms of depredations visited upon them by bandits and state agents. In the final decades of the nineteenth century and throughout the twentieth century, however, the region was periodically racked by bitter conflict that was qualitatively different from previous outbreaks of violence. In Blood Ties, İpek K. Yosmaoğlu explains the origins of this shift from sporadic to systemic and pervasive violence through a social history of the "Macedonian Question." Yosmaoğlu’s account begins in the aftermath of the Congress of Berlin (1878), when a potent combination of zero-sum imperialism, nascent nationalism, and modernizing states set in motion the events that directly contributed to the outbreak of World War I and had consequences that reverberate to this day. Focusing on the experience of the inhabitants of Ottoman Macedonia during this period, Yosmaoğlu shows how communal solidarities broke down, time and space were rationalized, and the immutable form of the nation and national identity replaced polyglot, fluid associations that had formerly defined people’s sense of collective belonging. The region was remapped; populations were counted and relocated. An escalation in symbolic and physical violence followed, and it was through this process that nationalism became an ideology of mass mobilization among the common folk. Yosmaoğlu argues that national differentiation was a consequence, and not the cause, of violent conflict in Ottoman Macedonia.

Barbara A. Hanawalt's richly detailed account offers an intimate view of everyday life in Medieval England that seems at once surprisingly familiar and yet at odds with what many experts have told us. She argues that the biological needs served by the family do not change and that the ways fourteenth- and fifteenth-century peasants coped with such problems as providing for the newborn and the aged, controlling premarital sex, and alleviating the harshness of their material environment in many ways correspond with our twentieth-century solutions. Using a remarkable array of sources, including over 3,000 coroners' inquests into accidental deaths, Hanawalt emphasizes the continuity of the nuclear family from the middle ages into the modern period by exploring the reasons that families served as the basic unit of society and the economy. Providing such fascinating details as a citation of an incantation against rats, evidence of the hierarchy of bread consumption, and descriptions of the games people played, her study illustrates the flexibility of the family and its capacity to adapt to radical changes in society. She notes that even the terrible population reduction that resulted from the Black Death did not substantially alter the basic nature of the family.