The controversial national bestseller that received unprecedented media attention, sparked the nation's interest in the plight of children with Fetal Alcohol Syndrome, and touched a nerve in all of us. Winner of the 1989 National Book Critics Circle Award.

Classic stories from the Wally McDoogle series now with new designs and spot illustrations throughout. A hot air balloon race! What could be more fun? Then again, we’re talking about Wally McDoogle, the world-renowned “Human Catastrophe.” My Life as a Broken Bungee Cord keeps readers on the edge of their seats as one calamity builds upon another until, with his life on the line. Wally learns what it means to FULLY put his trust in God.

"An important work of scholarship, with powerful, concise, and objective insights into the complicated history of alcohol use among Native American peoples. Impeccably researched, cogently argued and clearly written, Peter Mancall's book is both an eye-opener for the lay reader and an invaluable resource for the expert."— Michael Dorris, author of The Broken Cord: A Family's Ongoing Struggle with Fetal Alcohol Syndrome Alcohol abuse has killed and impoverished American Indians since the seventeenth century, when European settlers began trading rum for furs. In the first book to probe the origins of this ongoing social crisis, Peter C. Mancall explores the liquor trade's devastating impact on the Indian communities of colonial America. Mancall recounts how English settlers quickly found a market for alcohol among the Indians, and traffic in rum became a prominent source of revenue for the British Empire. In spite of the colonists' growing awareness that some Indians abused alcohol and that drinking threatened the stability of countless Indian villages already decimated by European diseases, they expanded the liquor trade into virtually every Indian community from the Atlantic to the Mississippi. In response, Indians created one of the most important temperance movements in American history, a movement that was nevertheless unable to halt the lucrative commerce. The author follows the trail of rum from the West Indian producers to the colonial distributors and on to the Indian consumers in the eastern woodlands. To discover why Indians participated in the trade and why they experienced such a powerful desire for alcohol, he addresses current medical views on alcoholism and reexamines the colonial era as a time when Indians were forming new strategies for survival in a world that had been radically changed. Finally, Mancall compares Indian drinking in New France and New Spain with that in the British colonies. Forever shattering the stereotype of the drunken Indian, Mancall offers a powerful indictment of English participation in the liquor trade and a new awareness or the trade's tragic cost for the American Indians.

Within one of the Old Testament’s most famous battles lies one of the most tender love stories. Hidden within the battle of Jericho is the story of Rahab, a beautiful and brave young Canaanite woman who aided the Israelites by hanging a piece of scarlet cord from a window. This act of faith changed her life by placing her in the genealogy of Christ. Rahab is the youngest daughter of a Canaanite farmer, taken to Jericho for the pagan New Year so her father can find her a wealthy spouse. Sala, the Israelite boy who had once saved her from being kidnapped, is also in Jericho. When the two young people meet again they admit their love for one another, but their different religions make marriage impossible. Their love story plays out against the background of Jericho’s pagan rites. It is only when the One True God of Israel comes into Rahab’s life—and she realizes what He is calling her to do—that she and Sala can come together. Witness Rahab as a young woman determined to find her destiny as she follows her heart toward true love . . . and the One True God. "Wolf (A Reluctant Queen) holds our interest by skillfully conjuring up a fascinating version of Rahab’s story, successfully persuading us that the story is far more complex than merely a “scarlet cord.” —Publishers Weekly

"The Republican governor of Texas describes the devastating accident that caused his paralysis, his achievements as Texas' longest-serving attorney general and his bold plan to restore America to international prominence through Constitutional improvements and leadership"--NoveList.

This provocative collection of essays reveals the passionate voice of a Native American feminist intellectual. Elizabeth Cook-Lynn, a poet and literary scholar, grapples with issues she encountered as a Native American in academia. She asks questions of critical importance to tribal people: who is telling their stories, where does cultural authority lie, and most important, how is it possible to develop an authentic tribal literary voice within the academic community? In the title essay, “Why I Can’t Read Wallace Stegner,” Cook-Lynn objects to Stegner’s portrayal of the American West in his fiction, contending that no other author has been more successful in serving the interests of the nation’s fantasy about itself. When Stegner writes that “Western history sort of stopped at 1890,” and when he claims the American West as his native land, Cook-Lynn argues, he negates the whole past, present, and future of the native peoples of the continent. Her other essays include discussion of such Native American writers as Michael Dorris, Ray Young Bear, and N. Scott Momaday; the importance of a tribal voice in academia, the risks to American Indian women in current law practices, the future of Indian Nationalism, and the defense of the land. Cook-Lynn emphasizes that her essays move beyond the narrowly autobiographical, not just about gender and power, not just focused on multiculturalism and diversity, but are about intellectual and political issues that engage readers and writers in Native American studies. Studying the “Indian,” Cook-Lynn reminds us, is not just an academic exercise but a matter of survival for the lifeways of tribal peoples. Her goal in these essays is to open conversations that can make tribal life and academic life more responsive to one another.