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"This book fills in the critical gap in Cold War and Air Force history by telling the story of General Thomas S. Power for the first time. Thomas Power was second only to Curtis LeMay in forming the Strategic Air Command, one of the premier combat organizations of the twentieth century, but he is rarely mentioned today. What little is written about Power describes him as LeMay's willing hatchet man, uneducated, unimaginative, autocratic, and sadistic. Based on extensive archival research, To Rule the Skies seeks to overturn this appraisal"--

"This book uses the 21st Century Foundations series format to re-introduce the writings of General Thomas S. Power, the third Commander-in-Chief of the Strategic Air Command (SAC). His unappreciated works contain insights into military topics such as technology and the arms race, the nature of deterrence, and the military utility of space."--Provided by publisher

"Exploring the nature of space programs and how nations can maximize advantages gained from space operations, this book draws from military and economic theory to describe an original model of the development and employment of a nation's ability to operate in space. Chapters discuss implications for the history and organization of America's space program, particularly its military dimension"--Provided by publisher

AbstractOver 60 years ago, the Jewish nationalist movement known as Zionism culminated in the creation of the State of Israel. Millions of Jews immigrated to Israel over the twentieth century, a process known as aliya (literally, "going up"). Yet over the years, thousands of Israelis have also chosen to leave Israel in a movement termed yerida ("going down"). As the term suggests, this reverse migration has been highly stigmatized. During the 1960s and 1970s, emigrants were publicly disparaged in the Israeli media for having abandoned a struggling state. Consequently, Israeli migrants suffered strong feelings of guilt that often, hampered their integration process abroad, a phenomenon observed as late as the 1990s. This paper, however, reveals that feelings of stigmatization have greatly decreased among Israeli migrants in recent years. The study is based on research that I conducted in 2008–2009, involving nine months of participant observation in Vancouver's Israeli community and 34 in‐depth interviews. Unlike in previous studies, most of my informants expressed no feelings of guilt over having left Israel. Of those who did, most framed their guilt as a longing for family and friends rather than the patriotic longing for the land as expressed by previous generations. Previous studies have also found that Israelis harbour a "myth of return"– a continuously expressed desire to return to Israel and a reluctance to accept their stay abroad as permanent. However, I have not found that the myth of return is still strong today, despite the continued prevalence of a strong sense of Israeli identity among Israelis abroad. I suggest that these changing attitudes are the product of shifting ideals in Israeli society that have developed as the state of Israel has matured. This paper thus serves to update the outdated image of Israeli migrants as it exists in the prevailing literature.

AbstractMajor depressive disorder (MDD) is now an accepted disorder in children and adolescents; genetic studies and data that support a dysregulation of one or more neurotransmitter systems suggest that biological factors play an important role in MDD in children and adolescents.

Case-control studies show an association between firearms in the home and completed suicide, with higher risks associated with loaded guns and handguns in the home. Quasi-experimental studies also show a relationship between greater restrictiveness of gun control laws and lower suicide rates by firearms and overall, although some studies fail to show an effect or show method substitution. A prospective study shows that handgun purchasers have an elevated risk for suicide for up to 6 years after the purchase. Relatively few studies have examined the impact of intervention to encourage families to store guns safely or remove firearms from the home on suicidal outcome.

All American presidents, past and present, have cared deeply about power--acquiring, protecting, and expanding it. While individual presidents obviously have other concerns, such as shaping policy or building a legacy, the primacy of power considerations--exacerbated by expectations of the presidency and the inadequacy of explicit powers in the Constitution--sets presidents apart from other political actors. Thinking about the Presidency explores presidents' preoccupation with power. Distinguished presidential scholar William Howell looks at the key aspects of executive power--political and constitutional origins, philosophical underpinnings, manifestations in contemporary political life, implications for political reform, and looming influences over the standards to which we hold those individuals elected to America's highest office. Howell shows that an appetite for power may not inform the original motivations of those who seek to become president. Rather, this need is built into the office of the presidency itself--and quickly takes hold of whoever bears the title of Chief Executive. In order to understand the modern presidency, and the degrees to which a president succeeds or fails, the acquisition, protection, and expansion of power in a president's political life must be recognized--in policy tools and legislative strategies, the posture taken before the American public, and the disregard shown to those who would counsel modesty and deference within the White House. Thinking about the Presidency assesses how the search for and defense of presidential powers informs nearly every decision made by the leader of the nation. In a new preface, Howell reflects on presidential power during the presidency of Barack Obama

Abstract. Background: Bereavement after a sudden death is associated with psychiatric sequelae including suicidal ideation and behavior. However, there is still uncertainty about whether bereavement due to suicide increases the risk for suicidal behavior more than bereavement due to other causes of death does. Aims: This study aimed to evaluate suicidal risk among sudden death-bereaved participants and to identify risk factors for suicidality that may be over-represented in those who are suicide-bereaved. Method: In total, 180 adult participants, half of whom had experienced the sudden death of a first-degree relative within the previous 5 years, completed self-report questionnaires assessing suicidal risk, symptoms of depression, somatization, posttraumatic stress disorder (PTSD), complicated grief, perceived social support, and demographic information. Results: Sudden death bereavement was associated with increased suicide risk even after adjusting for psychiatric symptomatology. Within the bereaved groups, the highest risk for suicide was among those bereaved by suicide, with additional contributions from depressive symptomatology, PTSD, somatization, lower perceived social support, and secular religious orientation. Limitations: The study was cross-sectional and bereaved participants had lost their loved one an average of 5 years before the assessment. Conclusion: These results are consistent with the conclusion that suicide bereavement is a risk factor for suicidal behavior.

Abstract. Background: The trauma from experiencing a loved one's suicide is often seen as an instigator of change in a person's religious life. Aims: We sought to examine whether suicide-bereaved adults were any differently disposed to religious participation and observances compared with the nonbereaved and whether religiously involved bereaved had any better mental health compared with religiously disaffiliated bereaved. Method: The 2016 General Social Survey (GSS) presented 11 new questions identifying suicide bereavement status. We examined how the bereaved (n = 516) compared with the nonbereaved (n = 916) in terms of their religious beliefs and participation. We also investigated whether suicide bereaved religiously committed adherents, who prayed at least weekly (n = 372), showed any better mental health compared with bereaved who were religiously disaffiliated (n = 102). Results: Initially, results showed the bereaved more inclined to pray and to believe in an afterlife compared with the nonbereaved. However, after sex differences were controlled for, most of the remaining differences between these contrasted groups faded. Limitations: Caution is advised regarding generalizations from these data to all subgroups of suicide bereaved due to the modest number of respondents in many subpopulations. The GSS does not include potentially important grief-related indices, and importantly, most of the current sample were friends of the deceased and not first-degree relatives. Conclusion: We discuss the implications of these findings and the need for further research on the interconnections between religiosity and suicide bereavement.