Mrs Grove is about to host the greatest ball of the Season. Will her guests' romantic entanglements be sorted out by the end of the evening? As Mrs Grove, her daughters and the local leading ladies dance, hearts will be joined and engagements will be made.
Spalleggiata dalla sua banda di fuorilegge, Pesky Jane è una fastidiosa spina nel fianco del sindaco Strom Butcher. Le cose cambiano radicalmente quando Elbert, promesso sposo della ragazza, finisce catturato durante l'ultima rapina. Julie, che si nasconde dietro la maschera da capobanda, non intende abbandonare il fidanzato nelle mani del sindaco, ma i suoi complici sono divisi. Hanna si sente responsabile della cattura dell’uomo che Julie deve sposare e vuole aiutarla, il fratello Alejandro, in un primo momento, si oppone: decide di partecipare alla liberazione di Elbert dopo che le due ragazze falliscono, ma pone una pesante condizione a carattere sessuale che sbalordisce entrambe. In un West da leggenda, pervaso dall'erotismo di figure carismatiche e affascinanti, da indiani rinnegati e potenti privi di scrupoli, la vecchia frontiera appare classica e nuova, come non è mai stata vista prima, tra lussuria e ormoni selvaggi.
When the #BlackLivesMatter protest movement burst into dynamic action following the shooting death of young Michael Brown in the fall of 2014 in Ferguson, MO, a good number of clergy and lay leaders in greater St. Louis sprang to action and learned anew what it took to “put some feet to their prayers.” However, as improvisational efforts continued to rally and organize churches toward the enduring work of confronting the insidious violence of systemic social injustices in their own backyard, these religious leaders ran head-on into a familiar yet perplexing wall: the incapacity and unwillingness of their faith communities to respond. In many cases, the resistance was (and still is) fierce, eerily reminiscent of the stand-offs that divided religious communities and leadership in the 1960s Civil Rights era. If the Church’s teaching, learning, and practice of faith is purportedly transformative, then where was/is that faith when it was/is needed most? If good religious formation had been happening—or had it?—then why the enduring signs of indifference, paralysis, apathy, exasperation, resistance, symptoms of anesthetized moral consciousness and debilitated hope in the face of pervasive social-cultural violence?
The answer may come in a searing indictment: that in an emerging cultural-religious era in which religious identity, expression, and experience are increasingly pluralistic, yet also politicized, polarizing, and racialized, Christian faith communities—even those of progressive theological persuasions—are still held under dominant cultural captivity, and fashioned by colonizing teaching strategies of “disimagination” – such that the stories (theologies) and rituals (practices) of the faith have effectively become obstacles that anesthetize moral agency and debilitate courageous action for hope and change.
This book addresses the above practical concerns with three paradigmatic questions:
1. What does it mean to educate for faith in a world marked by violence? 2. How are Christian faith communities complicit in the teaching and learning of violence? 3. What renewed practices of faith and educational leadership yield potential for the unlearning and unmaking of violence?
An organizing thesis drives the inquiry: Thinking and teaching for violence-resisting action as Christians requires an on-purpose setting of our hearts in a world that violates and harms with impunity. Against violent “disimagination”and its conscience-numbing instruments, Christian religious communities are being challenged to regenerate radical forms of prophetic, protested faith, the skills and instincts of which must be honed deliberately. This occurs through intentional and strategic forms of public consciousness raising for the sake of participation and action – an action that moves toward and is fueled by critical, insurrectional, resurrectional, hope.
The Politics of Crisis in Europe explores the resilience of the European Union in the face of repeated crises perceived to threaten its very existence. While it is often observed after the fact that these crises serve as opportunities for integration, this is the first critical analysis to suggest that we cannot fully understand the nature and severity of these crises without recognising the role of societal reaction to events and the nature of social narratives about crisis, especially those advanced by the media. Through a close examination of the 2003 Iraq crisis, the 2005 constitutional crisis, and the 2010–12 Eurozone crisis, this book identifies a pattern across these episodes, demonstrating how narratives about crises provide the means to openly air underlying societal tensions that would otherwise remain under the surface, impeding further integration.
Lineville, Arizona is home of the notorious Death’s Soldiers Motorcycle Club.
Quinn is a rich, young woman from Yuma, Arizona who’s running from her vicious politician stepdad. In search of her biological father, she stumbles upon Liam ‘Cash’ O’Connor, a sexy leather wearing biker god.
Quinn and Cash share a night of unforgettable passion, but as soon as the sun comes up and the truth comes out; they have to face the harsh reality – Quinn is the unknown daughter of Church, the President of the dangerous Death’s Soldiers MC. The same MC Cash happens to be the Vice President of. And as if that doesn’t cause enough trouble, Quinn’s stepdad also decides to show up in town with only one thing on his mind. VENGEANCE.
Quickly all hell breaks loose.
*WARNING* This is a work of fiction. The Death’s Soldiers MC is a cliché mc romance book with a happily ever after and no cliffhangers. It’s intended for mature audiences only. Please do not buy if sexual situations, violence, drugs, and explicit language offends you.
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