Although most accounts of the Civil War's New Mexico campaign have focused on the Confederate effort, Distant Bugles, Distant Drums brings to life the epic march of 1,000 men recruited from Colorado's towns, farms, and mining camps to fight 3,000 Confederate soldiers in New Mexico.

Drawing on previously overlooked diaries, letters, and contemporary newspaper accounts, military historian Flint Whitlock brings the Civil War in the West to life. Distant Bugles, Distant Drums details the battles of 1,000 Coloradans against 3,000 Confederate soldiers in New Mexico and offers vivid portraits of the leaders and soldiers involved - men whose strengths and flaws would shape the fate of the nation.

On their way to Colorado in search of gold and silver for the Confederacy's dwindling coffers, Texan Confederates won a series of engagements along the Rio Grande. Hastily assembled troops that had marched to meet them from Colorado finally turned them back in an epic conflict at Gloriéta Pass.

Miners, farmers, and peacetime officers turned themselves overnight into soldiers to keep the Confederacy from capturing the West's mines, shaping the outcome of the Civil War. Distant Bugles, Distant Drums tells their story. Southwest Book Award Winner from the Border Regional Library Association

Originally published to commemorate the bicentennial of Pittsburgh's founding, Drums in the Forest is reissued to mark the 250th anniversary of the French and Indian War. It comprises two parts: the first, by Alfred Proctor James, provides the historical background leading up to the capture of Fort Duquesne by the British; the second, by Charles Morse Stotz, is a description of the five forts built at the forks of the Ohio between 1754 and 1815.

This eloquent memoir records the Civil War experiences of Robert J. Burdette, private in the 47th Illinois Infantry Regiment.
 
From Peoria to Corinth, from Corinth to Vicksburg, up the Red River country, down to Mobile and Fort Blakely, and back to Tupelo and Selma, the 47th marched three thousand miles during Burdette's tour, from March 1862 to December 1864.
 
In a literate voice rare in war memoirs, Burdette speaks of comradeship built and tested, the noise and confusion of the battlefield, the conflicting feelings of witnessing a military execution. Both nostalgic and piercingly immediate, his remembrances evoke the sights, sounds, smells, and above all the inner feelings stirred up by war, from exuberance to terror and from patriotic fervor to compassion for a fallen enemy.
 
Originally published--on the eve of another great conflict--in 1914, The Drums of the 47th is a moving depiction of the inner life of the common soldier. Like Stephen Crane's The Red Badge of Courage, Burdette's book puts a human face on the war and his words speak to all who have served or imagined serving under fire. The introduction by John E. Hallwas provides a biographical sketch of Burdette and a commentary on his engaging Civil War memoir.
 

Heaven of Drums (Cielo de tambores) is filled with political and personal intrigue. At the core of the novel is the issue of racial discrimination. Belgrano is blinded to the love María has for him and the good counsel she has to offer because of his contempt for blacks. His open contempt for Rivas as a mestizo leads to his death. Rivas becomes María's lover but is always haunted by María's evident adoration of Belgrano. The manner in which the love-hate triangle plays out is filled with surprises and cuts to the heart of Argentina's troubled identity.

James Houk's field work in Trinidad and subsequent involvement in the Orisha religion allows him a uniquely intimate perspective on a complex and eclectic religion. Originating in Nigeria, Orisha combines elements of African religions (notably Yoruba), Catholicism, Hinduism, Protestantism Spiritual Baptist, and Kabbalah. A religion of spirits and spirit possession, ceremonies and feasts, churches and shrines, sacrifices and sacred objects, Orisha is constantly shifting and unstable, its practice widely varied. As a belief system, it is a powerful presence in the social structure, culture, and, more recently, the political realm of Trinidad.

Houk carefully examines the historical forces that have transformed Orisha from a relatively simple religion in colonial Trinidad to an abstruse mix of belief, ritual, and symbolism. The voices of worshippers and Orisha leaders spring to life the intensity and power of the religion. Houk's own recounting of participation in many of the mystical ceremonies, including taking on the important role of drummer in several feasts, his initiation into Orisha, and his exceptional field research provide fascinating details essential in understanding the development of this Caribbean religion.

In this vivid ethnography of social movements in the barrios, or poor shantytowns, of Caracas, Sujatha Fernandes reveals a significant dimension of political life in Venezuela since President Hugo Chávez was elected. Fernandes traces the histories of the barrios, from the guerrilla insurgency, movements against displacement, and cultural resistance of the 1960s and 1970s, through the debt crisis of the early 1980s and the neoliberal reforms that followed, to the Chávez period. She weaves barrio residents’ life stories into her account of movements for social and economic justice. Who Can Stop the Drums? demonstrates that the transformations under way in Venezuela are shaped by negotiations between the Chávez government and social movements with their own forms of historical memory, local organization, and consciousness.

Fernandes portrays everyday life and politics in the shantytowns of Caracas through accounts of community-based radio, barrio assemblies, and popular fiestas, and the many interviews she conducted with activists and government officials. Most of the barrio activists she presents are Chávez supporters. They see the leftist president as someone who understands their precarious lives and has made important changes to the state system to redistribute resources. Yet they must balance receiving state resources, which are necessary to fund their community-based projects, with their desire to retain a sense of agency. Fernandes locates the struggles of the urban poor within Venezuela’s transition from neoliberalism to what she calls “post-neoliberalism.” She contends that in contemporary Venezuela we find a hybrid state; while Chávez is actively challenging neoliberalism, the state remains subject to the constraints and logics of global capital.