Suchergebnisse

"Isabella and Ha, identical twin girls born in Vietnam, were raised on opposite sides of the world, each having no idea that the other existed. Erika Hayasaki's deeply reported, intimate story of their journey back to each other upends common conceptions of adoption, family, and identity"--

Cover -- Praise -- Author biography -- Title page -- Imprint page -- Dedication -- 1: A House by the River -- 2: A Foot in the Wall -- 3: The Builder Who Lived in a Shed -- 4: The Girl with the Name of a Flower -- 5: The Deep End of the Pool -- 6: Death in the Morning -- 7: Dying of Starvation and the Taste of Lollipops -- 8: Sellouts -- 9: Lessons from a Flight Instructor -- 10: Falling for Mr J -- 11: A Few States of Emergency -- 12: The Art of Truth-bending -- 13: The Smell of Someone Too Old -- 14: Aftershocks -- 15: The Art of Self-defence -- 16: The Taste of a Cool Wind -- 17: Escapees -- 18: How Things Crumble -- 19: The Rainbow Nation -- 20: Unravelling -- 21: Childhood, Version 2 -- 22: Consecutive Acts of Trust-breaking -- 23: Heading North, Losing Things, Letting Go -- 24: Turning out the Lights -- 25: Money Is Sometimes Nothing -- 26: Entropy -- 27: Continental Drift -- 28: Time-travelling -- 29: Home Invasion -- 30: Skies of the Southern Hemisphere -- 31: The Last Return -- 32: Lost Stories -- 33: Imaginary Ending -- 34: After-images -- Acknowledgements

The news is not good for black women when it comes to finding a partner. Where not long ago there were roughly two married women to every single woman, those numbers have gradually reversed over the past few decades--now, more than 60 percent of black women have either never married or are divorced. These numbers are far greater than those of any other social group, and the trend shows no sign of reversing. Mathis brings the skills of an astute veteran journalist and the passions of an attentive and articulate storyteller to uncovering the truths in single black women's lives today. "Sole

I examine women's participation in the East Los Angeles chapter of the Brown Berets in order to unpack the dynamics of women's inclusion and exclusion in an organization proclaiming a commitment to liberatory social change. I argue that the organization's structure and ideology, which originally appeared to support participatory democracy albeit in tension with paramilitary procedures and self-representations progressively devolved into the segregation and subordination of women participants. This structuring of gender inequality, and the self-representations and behaviors that supported it, created the conditions for women Berets to recognize each other as hermanas en la lucha who could organize on their own terms. Chicana Brown Berets' gender consciousness and woman-identified solidarity enabled them to break with the organization and develop a new political identity that implied a linked, but autonomous, relationship to the Chicano movement as well as a feminist reconstruction of la familia as based in women's community.

After a wartime spent in Canada as evacuees, we returned to London to find, in common with most children of our age who had been living in North America during the war, that we were academically behind our contemporaries, even though DB had been considered rather bright in North American schools. There was some difficulty in finding a school for her, at 13 years old, but our parents eventually found one which would take her. It was some distance from home, but it was a grammar school. She was put into the bottom stream, from which she progressed to the top stream by the end of the year.