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Lieutenant Charles O'Connor of the Glendale police bureau is warned by the Feds that Conway, a crook whose brother was shot by O'Connor during a hold-up, has escaped from jail and is probably bent on vengeance. This news could not have come at a worse time - the Glendale P.D. is currently investigating three separate violent deaths, giving O'Connor no time for special protection. He reckons that he can take care of himself and pursue romance at the same time, and all the while Conway plans his revenge . . . 'My favourite American crime-writer' New York Herald Tribune
On a distant planet, two human societies keep an uneasy equilibrium—one nonviolent, the other ferocious—in this “triumphant writing performance” (Atlantic City Press). A fact-finding mission has crash-landed on a harsh world, leaving entomologist Francis Lostwax and physicist Burne Newman marooned. The scientists are rescued by a mysterious society whose inhabitants are wholly incapable of murder, assault, rape, or any other form of aggression. Protected by a river made of liquid hate, the descendants of Quetzalia’s original human colonists have devised a strange techno-religion that has in turn engendered a culture of total pacifism. While Burne undertakes to rid the planet of the savage and menacing brain-eaters that flourish beyond the utopia’s walls, Francis cultivates his romantic feelings for Tez Yon, the Quetzalian surgeon who saved his life. But the entomologist’s obsession with Tez’s soul leads him down a dark and twisted path, in time confronting him with a terrible dilemma. Should he murder the woman he loves to save a society he abhors?
It is late summer in the year 1270 and England is as weary as its aging king, Henry III. Although the Simon de Montfort rebellion is over, the smell of death still hangs like smoke over the land. Even in the small priory of Tyndal on the remote East Anglian coast, the monks and nuns of the Order of Fontevraud long for a return to tranquil routine. Their hopes are dashed, however, when the young and inexperienced Eleanor of Wynethorpe is appointed their new prioress over someone of their own choosing. Nor are Eleanor's own prayers for a peaceful transition answered. Only a day after her arrival, a brutally murdered monk is found in the cloister gardens, and Brother Thomas, a young priest with a troubled past, arrives to bring her a more personal grief. Now she must not only struggle to gain the respect of her terrified and resentful flock but also cope with violence, lust and greed in a place dedicated to love and peace.
"Honduras is violent." Adrienne Pine situates this oft-repeated claim at the center of her vivid and nuanced chronicle of Honduran subjectivity. Through an examination of three major subject areas—violence, alcohol, and the export-processing (maquiladora) industry—Pine explores the daily relationships and routines of urban Hondurans. She views their lives in the context of the vast economic footprint on and ideological domination of the region by the United States, powerfully elucidating the extent of Honduras's dependence. She provides a historically situated ethnographic analysis of this fraught relationship and the effect it has had on Hondurans' understanding of who they are. The result is a rich and visceral portrait of a culture buffeted by the forces of globalization and inequality.
Traditional Europe had high levels of violence and of alcohol consumption, both higher than they are in modern Western societies, where studies demonstrate a link between violence and alcohol. A. Lynn Martin uses an anthropological approach to examine drinking, drinking establishments, violence, and disorder, and compares the wine-producing south with the beer-drinking north and Catholic France and Italy with Protestant England, and explores whether alcohol consumption can also explain the violence and disorder of traditional Europe. Both Catholic and Protestant moralists believed in the link, and they condemned drunkenness and drinking establishments for causing violence and disorder. They did not advocate complete abstinence, however, for alcoholic beverages had an important role in most people's diets. Less appreciated by the moralists was alcohol's function as the ubiquitous social lubricant and the increasing importance of alehouses and taverns as centers of popular recreation. The study utilizes both quantitative and qualitative evidence from a wide variety of sources to question the beliefs of the moralists and the assumptions of modern scholars about the role of alcohol and drinking establishments in causing violence and disorder. It ends by analyzing the often-conflicting regulations of local, regional, and national governments that attempted to ensure that their citizens had a reliable supply of good drink at a reasonable cost but also to control who drank what, where, when, and how. No other comparable book examines the relationship of alcohol to violence and disorder during this period.