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The book A Defiant Nation entails the resolution for America to get right with God before it is destroyed for its sinfulness. People of America are turning away from God on a continuous basis, and I believe this is the reason Americans are faced with so many difficult unsolvable problems, and the problems are getting worse by the year!
"Aloha" is at once the most significant and the most misunderstood word in the Indigenous Hawaiian lexicon. For K&257;naka Maoli people, the concept of "aloha" is a representation and articulation of their identity, despite its misappropriation and commandeering by non-Native audiences in the form of things like the "hula girl" of popular culture. Considering the way aloha is embodied, performed, and interpreted in Native Hawaiian literature, music, plays, dance, drag performance, and even ghost tours from the twentieth century to the present, Stephanie Nohelani Teves shows that misunderstanding of the concept by non-Native audiences has not prevented the K&257;naka Maoli from using it to create and empower community and articulate its distinct Indigenous meaning. While Native Hawaiian artists, activists, scholars, and other performers have labored to educate diverse publics about the complexity of Indigenous Hawaiian identity, ongoing acts of violence against Indigenous communities have undermined these efforts. In this multidisciplinary work, Teves argues that Indigenous peoples must continue to embrace the performance of their identities in the face of this violence in order to challenge settler-colonialism and its efforts to contain and commodify Hawaiian Indigeneity.
A historiographical analysis of human geography and a social history of nationalist separatism and cultural identity in southern Senegal. This book is a spatial history of the conflict in Casamance, the portion of Senegal located south of The Gambia. Mark W. Deets traces the origins of the conflict back to the start of the colonial period in a select group of contested spaces and places where the seeds of nationalism and separatism took root. Each chapter examines the development of a different piece of the still unrealized Casamançais nation: river, rice field, forest, school, and stadium. Each of these locations forms a spatial discourse of grievance that transformed space into place, rendering a separatist nation from the pieces where a particular Casamançais identity emerged. However, not every Casamançais identified with these spaces and places in the same way. Many refused to tie their beloved culture and landscape to the project of separatism, revealing a layer of counter-mapping below that of the separatist leaders like Father Augustin Diamacoune Senghor and Mamadou “Nkrumah” Sané. The Casamance conflict began on December 26, 1982. After an oath-taking ceremony in a sacred forest on the edge of Ziguinchor, hundreds of separatists from the Movement of Democratic Forces of the Casamance (MFDC) marched into the town to remove the Senegalese flag in front of the regional governor’s office and replace it with a white flag. The marchers were met by gendarmes who quickly found themselves outnumbered. Government surveillance, arrests, and interrogations followed into the next year, when gendarmes went to the sacred forest to stop another MFDC meeting. This time, the separatists greeted the gendarmes with a burst of violence that left four dead, their bodies mutilated. Senegalese security responded with force, driving the separatists—armed only with improvised rifles, bows and arrows, and machetes—into the forest. The Casamance conflict continues to the present day, so far having left more than five thousand dead, four hundred killed or maimed by land mines, and another eight hundred thousand living in a state of insecurity, with limited possibility for economic development. Ordinary Casamançais—on the Casamance River, in the rice fields, in the forests, in the schools, and in the sports stadiums—have demonstrated a diversity of opinions about the separatist project. Whether by the Senegalese state or by the separatists, these ordinary Casamançais have refused to be mapped. They have made the Casamance “a country of defiance.”
Thurgood Marshall's extraordinary contribution to civil rights and overcoming racism is more topical than ever, as the national debate on race and the overturning of affirmative action policies make headlines nationwide. Howard Ball, author of eighteen books on the Supreme Court and the federal judiciary, has done copious research for this incisive biography to present an authoritative portrait of Marshall the jurist. Born to a middle-class black family in "Jim Crow" Baltimore at the turn of the century, Marshall's race informed his worldview from an early age. He was rejected by the University of Maryland Law School because of the color of his skin. He then attended Howard University's Law School, where his racial consciousness was awakened by the brilliant lawyer and activist Charlie Houston. Marshall suddenly knew what he wanted to be: a civil rights lawyer, one of Houston's "social engineers." As the chief attorney for the NAACP, he developed the strategy for the legal challenge to racial discrimination. His soaring achievements and his lasting impact on the nation's legal system--as the NAACP's advocate, as a federal appeals court judge, as President Lyndon Johnson's solicitor general, and finally as the first African American Supreme Court Justice--are symbolized by Brown v. Board of Education, the landmark case that ended legal segregation in public schools. Using race as the defining theme, Ball spotlights Marshall's genius in working within the legal system to further his lifelong commitment to racial equality. With the help of numerous, previously unpublished sources, Ball presents a lucid account of Marshall's illustrious career and his historic impact on American civil rights.
In this unprecedented book, Hamid Dabashi provides a provocative account of Iran in its current resurrection as a mighty regional power. Through a careful study of contemporary Iranian history in its political, literary, and artistic dimensions, Dabashi decouples the idea of Iran from its colonial linkage to the cliché notion of “the nation-state,” and then demonstrates how an “aesthetic intuition of transcendence” has enabled it to be re-conceived as a powerful nation. This rebirth has allowed for repressed political and cultural forces to surface, redefining the nation’s future beyond its fictive postcolonial borders and autonomous from the state apparatus that wishes but fails to rule it. Iran’s sovereignty, Dabashi argues, is inaugurated through an active and open-ended self-awareness of the nation’s history and recent political and aesthetic instantiations, as it has been sustained by successive waves of revolutionary prose, poetry, and visual and performing arts performed categorically against the censorial will of the state.
Before the rise of republics, relations between communities were religious and military power based on the rights of the gods and spiritual warfare. The Sublime Powers Granted to the Elect of the Deities With the appearance of the Republics and the Free Man, International Relations as we know them today began: the interaction between the National States with equal culture or legal society, independence, and sovereignty. The right to war disappears; no Republic establishes the law of war to destroy another nation, The world of nations originated and consolidated in the American continent during the seventeenth and eighteenth centuries. For the other continents, the process began in Europe's First World War and extended to Asia and Africa during the Second World War and the Cold War. But even today, religious empires defend themselves by creating wars within republics and supported by monarchies and spiritual states. Freedom of worship is established in the Republics to end servitude; no more servants of religion who persecute, condemn, and subjugate peoples in the name of the gods. Faith ceases to be an obligation and becomes an option. In the Republic, you can be an atheist during work hours, a worshipper of Venus at lunch, a priest of Bacchus and Morpheus at night, and a worshipper of Huītzilōpōchtli during a sporting event, and no civil authority can judge you for changing religion or, prioritizing science over mythologies. In contrast to natural rights, republics establish citizen and social rights with Constitutions. Nature does not grant any rights. The creation of the Free Man in the American continent gave good results that inspired European intelligence to create great cosmogonies such as Marxism and liberalism. But religious empires remain a factor of control and domination; they have no legal personality, do not pay taxes, have their own rules, and demand tribute from their faithful.
Why did some Communist and Middle-Eastern dictatorships, those in China, Vietnam, North Korea, Cuba, Syria, Iraq, Libya and Iran, remained defiantly stable during the onset of a democratic age in the 1980s and early 1990s? The book offers an explanation based upon external relations - the regimes' defiance of external military or political foes - and then searches for alternative or supplementary explanations by examining the changes that occurred in these dictatorships' political structures, ideologies and economic policies during 1980-94.
LIFE Magazine is the treasured photographic magazine that chronicled the 20th Century. It now lives on at LIFE.com, the largest, most amazing collection of professional photography on the internet. Users can browse, search and view photos of today’s people and events. They have free access to share, print and post images for personal use.