Summary:

The story of Avram Halevi of Toledo, a late 14th-century Jewish doctor forced to convert to Christianity at the age of ten. He becomes a physician and surgeon in Montpellier and returns to the poor Jewish sector of his native city to live a dangerous professional life, serving the Christian rich. His relationship with the beautiful, ambitious Gabriela founders as his people are scattered in yet another attack by misguided Christian zealots.

His cousin, Antonio, is cruelly tortured and Halevi euthanizes him in prison. Escaping Toledo, he returns to Montpellier where he finds friends, a wife, a family, and eventually a professorship--but religious rivalry again intervenes through the brutality of a worldly cardinal. Try as he might to remain above the fray of religious and political struggles, Halevi is stripped of all he holds dear and dragged into controversy again because he senses what is morally right.

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Set in a future in which communities are entirely regulated, all life patterns ordered for maximum security, uniformity, painless existence, and pleasant, if uneventful family life, this novel unfolds the story of Jonas, a promising boy who, with all his age peers, will receive his adult assignment from the elders on the yearly day of advancement celebrated for all children going through carefully calibrated developmental stages. Jonas's assignment, however, sets him apart from his peers, and ultimately from the whole community.

He is selected as the next Receiver of Memories, a post that allows him access to knowledge of the past carefully guarded from all but one Receiver in each generation. His lot will be to bear the pain of bearing, not only in his mind and imagination, but in his body, feelings and sensations suppressed in others by lifelong administration of biochemical regulators.

Besides the old Receiver of Memories, whom Jonas calls The Giver, he becomes the only one able to see colors, feel pain, desire, loss, hunger, and to remember a world in which people felt something deeper than superficial stirrings. Among other things, he discovers what it is to feel love. Horrified at the blankness in which his people live, he chooses, with the Giver's blessing, and at great risk, to escape the community, and thus to release into it the memories he will not keep to himself.

Rescuing a child destined for "release" for nonstandard development, Jonas embarks on a journey that leads him to a faraway place where the old life survives, leaving behind him a community that will emerge from their anaesthetized condition into the costly terms on which the gifts of ecstasy, joy, awareness, grief, and pain give life its value.

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Summary:

This three-part collection of poems offers powerful images and vignettes from the life of a family practitioner living and working among the urban poor. The first section is the most explicitly medical in theme, including poems that pay painful tribute to a mother after stillbirth, a hydrocephalic child, an addict covered with boils, a young man murdered at eighteen, an old man with a failing heart.

The second section weaves images from the writer's personal story together with those from his life as physician, and the third focuses primarily on life lived as a gay man among the sick and dying, patients to be treated and friends to be mourned while life remains to be claimed and savored.

Despite the pain and grief attested to in many of the poems, a lively voice of clarity, compassion, and consent to the goodness of life even on hard terms gives the collection a defining note of celebration. Pereira's lines about a bereaved Cambodian seamstress suggest something true about his own work: ". . . she joins the circle / of other Khmer women to sew. / Punctuating the fabric / with yellow thread, finding her remnants / into a piece that will hold." ("What is Lost")

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This story of love and marriage under the shadow of AIDS travels a couple's unlikely journey from meeting to courtship to disclosure of the male partner's AIDS, through a subsequent breakup, then a decision to marry, and four years of almost inexplicably happy marriage dogged from the beginning by the specter of death.

Over this time the couple has a chance to explore their respective understandings of the life of the spirit and for Hyung Goo to entertain and reject a number of avenues of comfort before joining his wife, a Presbyterian theologian and seminary professor, in her faith. Much of their short life together is lived in the context of intersecting circles of medical people and church community, in both of which they are active participants whose challenging marriage becomes a mirror and a lamp to their cohort.

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Pook, Dante, and Wyatt inhabit the social margins of an inner-city school in Oakland. Pook's family has disintegrated from drug trade, Dante needs a heart operation he can't afford as a result of his now-dead mother's addiction to crack cocaine, Wyatt, slowed and ostracized by obesity, provides a frequent refuge for the other two at his mother's rundown dockside café. The three of them are no strangers to the violence of drug-infested neighborhoods, Wyatt manages to smuggle a gun into the schoolyard despite metal detectors, but none of the boys is eager to use weapons. They are "homies," committed to each other's survival, and intensely loyal.

Radgi, a younger, smaller homeless kid, follows them for occasional handouts and eventually is taken into Dante's apartment where his father, a dock worker, is frequently absent. All are threatened repeatedly by "Air Touch," a leader in the local drug trade who deals with smugglers and rich white patrons. Another occasional friend is Kelly, a Korean boy whose father runs a convenience store in the "hood."

The plot follows the fortunes of the boys after they witness the police beating Air Torch, see him toss his gun and briefcase away before being apprehended, and pick up both as they run for home. In the briefcase is a load of cocaine ready for sale. They have to decide whether to sell it to get the money for Dante's operation or pour it down the toilet. They sell the gun with the help of Kelly who, discovered by Air Torch, is killed, along with his father.

Eventually, after some hair-raising close calls, the boys get rid of the drugs, assemble in Dante's apartment, and discover that the petite Radgi, who they thought was bloated from starvation, is a girl, about to have a baby as a result of rape. Pook, who longs to be a doctor and has read a medical book sequestered among his few possessions, helps deliver the child, a "little brutha."

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This collection by a physician-poet covers a wide spectrum in topic and tone. The poems in the first of the four sections speak in voices of those waiting surgical outcomes, those whose loved ones are about to undergo invasive and dangerous procedures, those who are coming to terms (partly clinical terms) with death. The poems in the second section focus more explicitly on Jewish experience, and on experiences of suffering that take place in the wider context of biblical tradition and recent history.

The third section features lighter-hearted poems, many rhymed, that make playful reference to moments in domestic life and relationship which, while not free of suffering and anxiety, are also the stuff of laughter. The fourth focuses on love--erotic, romantic, familial--and death, which includes the ordinary losses that living through time entails. Elegiac, wistful, musing, and poignant, they end the collection in a complex, sustained key that holds an elegant tension between sorrow and hope.

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Neely Tucker, a white journalist from Mississippi on assignment to Zimbabwe, and his wife, Vita, an African American from Detroit, volunteer to spend time with orphaned and abandoned children, many victims of the desperation caused by AIDS. In the orphanage, where a distressing number of children die due to lack of medicines or basic materials, or lack of adequate staff training, they come upon and find themselves deeply drawn to a particularly tiny, sick, vulnerable baby, abandoned in the desert. The director of the orphanage picks a name for her as she does for the other orphans: Chipo.

The Tuckers arrange to take her home, first for weekend care visits, hoping thereafter to do a more permanent foster care arrangement and then adopt her. A long story of struggle with Zimbabwean bureaucracy ensues, through which one learns much about suspicion of white Americans who want children, the ways in which child care becomes one more issue in partisan politics, and how abandoned children are caught in adults’ power struggles. Interspersed with this moving story are brief accounts of sometimes harrowing trips to other parts of Africa, including sites of major warfare in Rwanda and Uganda.

Tucker also intersperses memories of encounters with families in Bosnia during his work there. Ultimately, and only after much persistence, empathetic individuals in the system, and some newly learned under-the-table skills, the adoption papers come through and the family makes its way back to American where Tucker begins his ongoing assignment at the Washington Post.

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Summary:

The editor solicited this collection of thirteen stories on the theme of entrapment from experienced young adult fiction writers. They represent a variety of kinds of entrapment: in a relationship too serious too early; in an abusive relationship; in a body distorted through the psychological lens of anorexia; in a dream world; in a canyon fire; in a web of secrets woven in an abused childhood; in a maze with a minotaur; in a habit of perfectionism; in the sites of urban violence; in dementia induced by post-traumatic stress (long remembered by a Viet Nam vet); in an unsought relationship with a lost and disturbed brother; in poverty. In each of the stories an adolescent protagonist encounters some challenge either to find his or her way out of a trap, or to understand others’ entrapments. The stories vary widely in setting and style, but held together by this theme, they serve to enlarge understanding of the ways in which any of us may find ourselves entrapped, and how “liberation” may require both imagination and compassion.

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With some 70 characters and a wide array of events spanning 500 years and several continents, the plot of this novel is less a linear plot than an elaborate web of events. Peopled with addicts, alcoholics, corrupt judges and politicians, unscrupulous and greedy land speculators, and a host of other unsavory characters, the novel also tells the story of resistance to Euro-American oppression and a growing effort of indigenous people and their allies to retake the land and ultimately to become agents of its healing. Woven throughout the novel are folk stories of the past, pronouncements on the present and predictions of a dire future for the offspring of the European conquerors.

Spatially, Tucson, Arizona functions as a focal point, with much of the action radiating away from, or towards, the city. Arizona is about to go belly-up from the effects of a declining economy and devastating drought and growing civil unrest in Mexico. As the prophecies have foretold, the narrator reminds readers, the inexorable movement of the people is North, and while it may take 500 or 5000 years, the indigenous and their allies will reclaim the diseased and corrupted land (and presumably become instruments of its healing).

Into this milieu Silko inserts a host of characters who work as part of the resistance. Among them are twin sisters Lecha (a demerol-addicted psychic who helps police locate the bodies of murder victims and has a lucrative profession as a talk show guest) and Zeta (who has made a fortune running drugs and guns across the North and South American borders with the help of Lecha’s son and his sometime lover Paulie); twin brothers, Tacho (a chauffeur for the wealthy Menardo who also functions as a spy for the indigenous resistance movement), and El Feo (who heads that movement in the far South of Mexico). Both brothers commune with spirit macaws for advice.

There is an "army of the Homeless" who plan to retake "stolen" goods and land from the wealthy. The Barefoot Hopi organizes incarcerated prisoners for an uprising against the U.S. Government. Many of these and other characters converge at novel’s end at the International Holistic Healer’s Convention where "German root doctors" and "Celtic leech handlers" join with "new-age spiritualists" and the Green Vengeance eco-warriors.

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This is the story of a Chicano family in the little town of Tome, New Mexico: Sofi, her (sometime) husband Domingo, and their four daughters--Esperanza, Fe, Caridad, and the youngest, who is epileptic, "La Loca Santa." So Far From God includes a full cast of characters including the healer, Doña Felicia, Francisco el Penitente (El Franky), a psychic surgeon, and an assortment of others.

The novel tells the story of relatively short lives and (longer) deaths of the four daughters. Esperanza, a journalist, dies as a hostage in the Middle East; Fe dies of cancer as a result of chemical poisoning from her job in the weapons industry; Caridad is miraculously restored after a mysterious mauling, and later dies--or disappears--off a cliff with the woman of her dreams; La Loca, the remaining daughter, dies of what appears to be HIV infection. Sofi, having pronounced herself mayor of Tome, in her grief over Loca's death, goes on to found the worldwide organization, M.O.M.A.S. (Mothers of Martyrs and Saints).

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