There are only two types of races which humans are divided to; The Sanctified, who enjoy the normal flow of life, and The Damned, who manifest special abilities the more unstable they are. In a society where being different is a sin, both races are deemed to live apart, one in the city and one in the outskirts, prohibited to meddle with each others' affairs. However, when Melanie, a young lady from a Sanctified family, manifested inhumane abilities, it caused a great disturbance in the norm and as a result, she was exiled to the outskirts where they think she belongs. Will this Sanctified-born girl perish in this downfall? Or will she survive and turn the tables in her favor? "Are you willing to risk your sanity in exchange for superpowers?" Disclaimer: If morbidity is your cup of tea, you got the right book for you. Read at your own risk.

A groundbreaking history of how elite colleges and universities in America and Britain finally went coed As the tumultuous decade of the 1960s ended, a number of very traditional, very conservative, highly prestigious colleges and universities in the United States and the United Kingdom decided to go coed, seemingly all at once, in a remarkably brief span of time. Coeducation met with fierce resistance. As one alumnus put it in a letter to his alma mater, "Keep the damned women out." Focusing on the complexities of institutional decision making, this book tells the story of this momentous era in higher education—revealing how coeducation was achieved not by organized efforts of women activists, but through strategic decisions made by powerful men. In America, Ivy League schools like Harvard, Yale, Princeton, and Dartmouth began to admit women; in Britain, several of the men's colleges at Cambridge and Oxford did the same. What prompted such fundamental change? How was coeducation accomplished in the face of such strong opposition? How well was it implemented? Nancy Weiss Malkiel explains that elite institutions embarked on coeducation not as a moral imperative but as a self-interested means of maintaining a first-rate applicant pool. She explores the challenges of planning for the academic and non-academic lives of newly admitted women, and shows how, with the exception of Mary Ingraham Bunting at Radcliffe, every decision maker leading the charge for coeducation was male. Drawing on unprecedented archival research, “Keep the Damned Women Out” is a breathtaking work of scholarship that is certain to be the definitive book on the subject.

Under violent military dictatorship, Operation Condor and the Dirty War scarred Argentina from the mid-1970s to the early 1980s, leaving behind a legacy of repression, state terror, and political murder. Even today, the now-democratic Argentine government attempts to repair the damage of these atrocities by making human rights a policy priority. But what about the other Dirty War, during which Argentine civilians--including indigenous populations--and foreign powers ignored and even abetted the state's vicious crimes against humanity? In this groundbreaking new work, David Sheinin draws on previously classified Argentine government documents, human rights lawsuits, and archived propaganda to illustrate the military-constructed fantasy of bloodshed as a public defense of human rights. Exploring the reactions of civilians and the international community to the daily carnage, Sheinin unearths how compliance with the dictatorship perpetuated the violence that defined a nation. This new approach to the history of human rights in Argentina will change how we understand dictatorship, democracy, and state terror.

Hell mattered in the United States' first century of nationhood. The fear of fire-and-brimstone haunted Americans and shaped how they thought about and interacted with each other and the rest of the world. Damned Nation asks how and why that fear survived Enlightenment critiques that diminished its importance elsewhere.

Explores the changes that occurred as young people of the 1920s broke with nineteenth-century traditions, and assesses the impact of those changes on American life, then and now.

On October 28, 1943, a U.S. Navy ship was successfully teleported with disastrous effects on its crew. Crewmen died, developed rare or yet unidentified diseases, and most horrifying of all, some became fused to the metal, their arms and legs protruding from the bulkhead. A team of psychologists has gathered at a small university to study and analyze the same reoccurring dream of seven completely different people. The dream involves a large navy ship in a vast desert with soldiers trapped inside the bulkheads. Slowly, by depriving the dreamers of REM sleep, the dreams are killing the dreamers. What the dreamers do not realize is that another vessel; this one equipped with nuclear missiles has disappeared in a green-gray mist over the North Atlantic. Only Elizabeth Foxworth, a social worker studying the dreamers, can prevent nuclear disaster by entering the dream, and risking her life and the lives of the dreamers. At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.

In her analysis of the cultural construction of gender in early America, Elizabeth Reis explores the intersection of Puritan theology, Puritan evaluations of womanhood, and the Salem witchcraft episodes. She finds in those intersections the basis for understanding why women were accused of witchcraft more often than men, why they confessed more often, and why they frequently accused other women of being witches. In negotiating their beliefs about the devil's powers, both women and men embedded womanhood in the discourse of depravity.Puritan ministers insisted that women and men were equal in the sight of God, with both sexes equally capable of cleaving to Christ or to the devil. Nevertheless, Reis explains, womanhood and evil were inextricably linked in the minds and hearts of seventeenth-century New England Puritans. Women and men feared hell equally but Puritan culture encouraged women to believe it was their vile natures that would take them there rather than the particular sins they might have committed.Following the Salem witchcraft trials, Reis argues, Puritans' understanding of sin and the devil changed. Ministers and laity conceived of a Satan who tempted sinners and presided physically over hell, rather than one who possessed souls in the living world. Women and men became increasingly confident of their redemption, although women more than men continued to imagine themselves as essentially corrupt, even after the Great Awakening.