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In 1870 Congress forced the Osages to sell their lands in Kansas and buy lands from the Cherokees in what was then Oklahoma Territory. The price quoted was 25 cents an acre. When the Osages hove into sight, of course, the Cherokees upped the price to 70 cents an acre. It was a seller's market.
Who could know that the "poor grave" (as the Osages called the new reservation) would start gushing oil in 1897? The real tragedy of things to come was these once-proud Plains warriors had never wanted money. They wanted to hunt buffalo, plant a few field crops and steal horses -- a special passion of the Plains Indians.
But the oil flowed, the Osages spent money with both hands and the vultures circled. One way for a white thief to get his hands on Osage money was to marry an Osage woman, have her killed and inherit her headrights.There was always someone willing to pull the trigger -- a shiftless hanger-on or an outlaw hiding in the woods of Osage County.
This, then, was the setting for a string of Osage Indian murders that terrorized both Indians and whites. In 1923, the FBI was called in. Agents worked undercover for three years, turning over one rock at a time to put their case together. Trials began in 1926 and eventually several life sentences were handed down.
Author Lawrence J. Hogan -- a former FBI agent and former U.S. congressman -- did voluminous research for this book. He quotes from original documents, interviews and confessions, and organized an interesting bibliography.
Old black and white photos of Indians and outlaws, murder scenes and city streets evoke the time and place in ways that words never can. The people in the photos bring the story to life. They look straight out of the page and their eyes speak volumes.
After a while it sinks in: They were real people, and they really did those things.
Note: This review is excerpted, with permission, from a review I wrote for The Hanford Sentinel newspaper.
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I found the story entitled "The Loons" was the most interesting, it dealt the Native Indian issue of segregation and compared it with the crying of the loons.
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- Shaw, like Cauchon, claimed that Joan was guilty of heresy for wearing male clothing allegedly as a personal preference, despite the fact that both of these men were aware of her own statements to the contrary. She was quoted as saying that she wore soldiers' clothing (of a type which had "laces and points" by which the pants and tunic could be securely tied together) primarily to protect herself, as her guards had tried to rape her on several occasions; this reason is also given in some of the 15th century chronicles, along with similar quotes from Joan herself on the need to protect her chastity while surrounded by the men in her army. The medieval Church allowed an exemption in such cases of necessity (read St. Thomas Aquinas' "Summa Theologica", or St. Hildegard's "Scivias", for example): the practice of so-called "cross-dressing" was only condemned if it was done as a preference. Shaw rejects all of the above based on the specious argument that the "other women" who accompanied armies in that era didn't wear such clothing, ignoring the fact that these "other women" were: 1) prostitutes, who wore provocative dresses because they were trying to encourage sexual encounters rather than the opposite; and 2) aristocratic women sometimes were given command of their family's armies in the absence of their husband or son, but these women did not bed down at night among the troops in the field, as Joan often did. Shaw chooses to ignore these circumstances.
- On a somewhat related subject, Shaw tries to portray her as a rebel against "gender norms", again ignoring her own statements and the circumstances of the era. She was quoted by one eyewitness as saying that, quote, "I would rather stay home with my poor mother and spin wool [rather than lead an army]", which hardly sounds like someone who is trying to reject traditional gender roles. When another woman, Catherine de la Rochelle, wanted to get involved, Joan told her to "go home to your husband and tend your household". At no point do we find her making any 'feminist' statements. She was given titular command of an army for the same reason other religious visionaries sometimes were given such a role in that era, not as part of a "feminist crusade".
- Shaw admits that Joan was a devout Catholic and yet claims her as "the first Protestant martyr" - in the same sentence. This seems to be a rather willful contradiction, and the claim of "Protestant tendencies" is merely based, once again, on the old business of accepting Cauchon's claims about her at face value while ignoring the circumstances. If you read the documents you will find that Joan never opposed the Church as a whole: she merely stated her objection to being tried by a panel of pro-English clergy, and repeatedly asked to be given a non-partisan group instead or to be brought before the Pope. It was a violation of Inquisitorial procedure to stack the panel of assessors with people who were pursuing a secular vendetta against the accused: what Cauchon and his cohorts were doing, as Inquisitor Brehal later pointed out during the appeal, was itself an act of heresy. The notion that the medieval Church viewed all Inquisitorial panels as "infallible" and therefore not open to question is just a stereotype, bluntly contradicted by actual medieval theological writings: St. Hildegard, in her 12th century book "Scivias", warns the clergy against judging someone in error or out of anger, as it would be the offending clergy who would be punished for it by God. Joan was perfectly within her rights, even under the rules of the medieval Church, to question her biased judges, and was declared a martyr for Catholicism by Inquisitor Brehal when her execution was declared invalid in 1456. Shaw ignores this. The claim that his play is somehow vindicated by the fact that it was "vetted" by one Catholic (out of the hundreds of millions of Catholics worldwide) is a pointless argument: there are "Catholics" who claim that Joan was having adulterous sex, and all sorts of defamatory allegations. The bottom line is: this play does little more than repeat the slander leveled at Joan by the men who cruelly put her to death, despite the work of generations of scholars to bring a more accurate picture of the issue to light.
all in all, i'd like to think that it was a decent play, and definitely worth reading.
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An aspect of the Capone legend that must be addressed is his nemesis, at least in the popular conception, Eliot Ness. Bergreen dispatches him to the relative obscurity that Ness historically deserves; it was the IRS quietly working behind the scenes that brought down Capone-not Ness' showboating. The IRA agents who were the real heroes, get their story told in full.
Having said this, there are some shortcomings. Too much space is given to his elder brother "Two-Gun" Hart. As has been pointed out, his reputation is much exaggerrated, and the chapters devoted to him do not show the same research as Capone. Speaking of sources, the author is probably a little too accepting of some statements made by those who were related or simply knew the subject. All in all though, a good overview of Capone's life and death, and the machinations of Prohibition-era Chicago.
Having lived in Lansing, Michigan and spent time in the northwoods of Wisconsin, where Al Capone summered, I can say that the legend of Al Capone is still very much alive in those two locations; he rivals George Washington for having supposedly slept or shot up more places than anyone else. The author captures this aspect of Capone's life, as well as his charismatic, sympathetic Robin Hood-like persona which humanized him and endeared him to a portion of the masses.
I wa not bothered by the diversions of attention to Al Capone's brother, Two Gun Hart and his supposed nemisis, Eliot Ness, and found them interesting and germane to Capone's life story. I had not heard of the brother before but was aware that post-Capone, Ness ended up as a police official in Cleveland. Nor was I bothered by what some call an overly-sympathetic portrayal of Capone; he has aspects that frankly are sympathetic.
What strikes me as most interesting about the author's portrayal of Al Capone is that he shows how Capone -- certainly not stupid, and trained as a bookkeeper -- was the first man to apply systematic business and financial practices to the running of the mob, and increased its bottom line. He also was either more politically astute than those gangsters who came before -- although at times, just as crude in his methods -- or was lucky enough to have blatantly corrupt, receptive mayors in Chicago and Cicero when he came to power.
The author does a good job of showing how the federal government wanted to get Al Capone in the worst way and finally figured out how to do it with the Income Tax Code. The book lays out the dogged determination and methods of the agents who persevered to nail him. In the end, given the author's somewhat sympathetic portrait of Capone, you feel sorry that he got caught, and even sorrier to learn of how he was treated by fellow inmates at Alcatraz. Most biographers seem to gravitate toward either abhorring or loving their subjects and this author is no exception, tending toward the latter.
I recommend this book. Unless you are a Capone fanatic and know all there is to know about him already, the factual presentation will not put you off. I frankly did not know if I was reading the truth or not, but it seemed like it, and it was interesting and I thought, reasonably well-written. I am curious if there is any difference in the texts or otherwise in the newer paperback edition, versus the original hardback, which is what I read.
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Laurence O'Toole is an unabashed porn consumer advocate. His goal, with "Pornocopia," is finally articulated in the closing words of the book: "Legal change is unlikely to come about...without a continued and far greater shift within the mainstream towards a brighter, more informed view on porn. Hopefully this book can feature as part of this cultural change" (p. 350). The "legal change" O'Toole seeks is an easing of restrictions on porn, especially in the United Kingdom...O'Toole imagines a world where reliable "mainstream" publications review porn so consumers can make better choices, where the law comes down on the side of the porn consumer rather than the anti-porn activists, and where the content of porn is debated for its potential to arouse rather than its moral implications...In trying to change culture, his enthusiasm damages his credibility. We get the point early on that he likes porn and doesn't think much of the arguments of porn's critics. He dismisses the traditional objections with this statement: "it is possible to expose the moraltarians' ideological position as unacceptable to most people...their doctrine is refutable if you decide that you don't want to live in a theocratic state..." (p. 26). That's about it for the "moraltarian" view (although he later addresses laws conceived of by such under-explored views). Instead of the addressing the traditionalist objections, O'Toole promises to focus on the objections of some feminists such as Andrea Dworkin and Catherine MacKinnon...O'Toole starts to with vigor, but then he trails off into a brief history of the porn industry...
The history is one of the strongest sections of the book. Here, basically factual information is conveyed in a linear narrative. The logical next chapter would have been about the state of the industry today, but instead O'Toole veers off again, this time with a chapter that gripes about the lack of an industry in Britain...O'Toole jumps between only two countries, the U.S. and the U.K. The U.S. story is interesting, the U.K. story is not. I'd imagine that even a British reader would share this opinion, because this is essentially the author's point. The problem is that too much time and attention is spent proving how boring porn in the U.K. is...
But the weakest chapter of "Pornocopia" is the one that actually is devoted to technology. Up until "The perils of cyberspace," O'Toole's approach was basically to argue that "it's not as bad as you think."...But by the time O'Toole gets to "cyberporn was not so 'pervasive' or 'ubiquitous' after all," (p. 248) everything that came before seems suspect...There is a lot of porn on line, and it is almost impossible to miss it. That fact does not imply the rightness or wrongness of the state of affairs, but any argument based on the opposite premise is very weak.
O'Toole's writing only gets weaker as the book draws to a close. What exactly he's trying to do is very unclear...The resulting "Vox"- lite is worse than you're imagining and what it is doing in the book is anyone's guess.
"Pornocopia" manages to make an inherently interesting topic very dull...O'Toole's position is not untenable. Far from it. He simply over-reaches, lets his enthusiasm get the better of his argument, and covers too many angles with too little depth.
however, there's something odd about this book ... it's tone constantly moves between being an academic text (there are thorough footnotes and o'toole references many well-known texts about pornography) and being exceedingly casual. it's hard to know exactly where o'toole is coming from. also, a lot of the ground he covers in this book is covered better by other writers. he spends a lot of time discussing the history of pornography -- linda williams does this brilliantly in her book hard core: power, pleasure, and the frenzy of the visible. (he does cite her a lot). what's unique about o'toole's work, his examiniation of the way technology has shaped and impacted the porn industry, doesn't come until the end of the book.
i think this is an interesting book which provides some unique theorizing about porn -- but, i think if you're going to read one book about pornography, this shouldn't be it.
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died it wouldnt be that depressing.
died the story wouldnt be that depressing.Any way it
dose not make sence!!!!