In this impressive book, Barbara Keys offers the first major study of the political and cultural ramifications of international sports competitions in the decades before World War II. She examines the transformation of events like the Olympic Games and the World Cup from relatively small-scale events to the expensive, celebrity-packed, politically resonant, globally popular entertainment extravaganzas familiar to us today. Focusing on the United States, Nazi Germany, and the Soviet Union, she details how countries of widely varying ideologies were drawn to participate in the emerging global culture. She tells of Hollywood and Coca-Cola jazzing up the 1932 Olympic Games in Los Angeles, of Hitler crowing over the 1936 Berlin games, and of the battle between democracy and dictatorship in the famed boxing matches between Joe Louis and Max Schmeling. Keys also presents one of the best accounts to date of the Soviet relationship to Western sports before the rise of the “big red sports machine.”
While international sport could be manipulated for nationalist purposes, it was also a vehicle for values—such as individualism and universalism—that subverted nationalist ideologies. The 1930s were thus a decade not just of conflict but of cultural integration, which laid a foundation for the postwar growth of international ties.
The beautiful Caribbean basin is fertile ground for a study of capitalism past and present. Transnational corporations move money and labor around the region, as national regulations are reworked to promote conditions benefiting private capital. Globalizing the Caribbean offers a probing account of the region’s experience of economic globalization while considering gendered and racialized social relations and the frequent exploitation of workers.
Jeb Sprague focuses on the social and material nature of this new era in the history of world capitalism. He combines an historical overview of capitalism in the region with theoretical analysis backed by case studies. Sprague elaborates upon the role of class formation and the restructuring of local states. He considers both U.S. hegemony, and how various upsurges from below and crises occur. He examines the globalization of the cruise ship and mining businesses, looks at the growth of migrant labor and reverse flow of remittances, and describes the evolving role of export processing and supranational associations. In doing so, Sprague shows how transnationally oriented elites have come to rule the Caribbean, and how capitalist globalization in the region occurs alongside shifting political, institutional, and organizational dynamics.
French and German tourists join Mexican migrant workers to venerate the image of the Virgin Mary at a strip mall in Florida; Latino gang members, deported from the United States to home countries they barely know, find Jesus in transnational churches; U.S. evangelicals use electronic media to preach a “neo liberal” gospel of wealth and health to landless peasants in remote indigenous villages in Guatemala. These are just some examples of how religion in the Americas today intersects in complex ways with the economic, political, and cultural dimensions of globalization.
Drawing on case studies in the United States and Latin America, Manuel A. Vásquez and Marie Friedmann Marquardt explore the evolving roles of religion in the Americas in the face of globalization, transnational migration, the rapid growth of culture industries, the rise of computer mediated technologies, and the crisis of modernity. Combining ethnographic research in local congregations, studies of material culture and sacred space, textual analyses, and approaches to mass and electronic media, the authors challenge dominant paradigms in sociology of religion, such as the secularization and rational choice models. Further, the book offers alternative theoretical and methodological tools to understand the increasing complexity of religious life in the Americas.
By illustratingthe challenges that scholars and students must confront in order to understand the complexity of today’s religious landscape, Globalizing the Sacred makes both important theoretical and methodological contributions to the study of religion’s role in social change.
This reader—which provides a representative sample of the poetry, prose, fiction, and experimental autobiographical writing that Anzaldúa produced during her thirty-year career—demonstrates the breadth and philosophical depth of her work. While the reader contains much of Anzaldúa’s published writing (including several pieces now out of print), more than half the material has never before been published. This newly available work offers fresh insights into crucial aspects of Anzaldúa’s life and career, including her upbringing, education, teaching experiences, writing practice and aesthetics, lifelong health struggles, and interest in visual art, as well as her theories of disability, multiculturalism, pedagogy, and spiritual activism. The pieces are arranged chronologically; each one is preceded by a brief introduction. The collection includes a glossary of Anzaldúa’s key terms and concepts, a timeline of her life, primary and secondary bibliographies, and a detailed index.
Escaping imprisonment in Missouri in 1839, the Mormon prophet Joseph Smith quickly settled with family and followers on the Illinois banks of the Mississippi River. Under Smith’s direction, the small village of Commerce soon mushroomed into the boomtown of Nauvoo, home to 12,000 and more members of the Church of Jesus Christ of Latter-day Saints.
For Smith, Nauvoo was the new epicenter of the Mormon universe: the gathering place for Latter-day Saints worldwide; the location of a modern-day Zion; the stage upon which his esoteric teachings, including plural marriage and secret temple ceremonies, played out; and the locus of a theocracy whose legal underpinnings would be condemned by outsiders as an attack on American pluralism.
In Nauvoo, Smith created a proto-utopian society built upon continuing revelation; established a civil government that blurred the lines among executive, legislative, and legal branches; introduced doctrines that promised glimpses of heaven on earth; centralized secular and spiritual authority in fiercely loyal groups of men and women; insulated himself against legal harassment through creative interpretations of Nauvoo’s founding charter; embarked upon a daring run at the U.S. presidency; and pursued a vendetta against dissidents that lead eventually to his violent death in 1844.
The common thread running through the final years of Smith’s tumultuous life, according to prize-winning historian and biographer, Martha Bradley-Evans, is his story of prophethood and persecution. Smith’s repeated battles with the forces of evil–past controversies transformed into mythic narratives of triumphant as well as present skirmishes with courts, politicians, and apostates–informed Smith’s construction of self and chronicle of innocent suffering.
“Joseph found religious and apocalyptic significance in every offense and persecution–actual or imagined,” writes Bradley-Evans, “and wove these slights into his prophet-narrative. Insults became badges of honor, confirmation that his life was playing out on a mythic stage of opposition. By the time Joseph led his people to Illinois, he had lived with the adulation of followers and the vilification of enemies for more than a decade. Joseph’s worst challenges often proved to be his greatest triumphs. He forged devotion through disaster, faith through depression. Joseph interpreted each new event as God’s will set against manifestations of evil opposed to the restoration of all things.”
Bradley-Evan’s ground-breaking portrait of Smith goes farther than any previous biography in explaining the Mormon prophet and the mystery of his appeal.
The life of Patrick Edward Connor serves as a half-century slice of western American history. After leaving New York City, where he had arrived at the age of twelve as a poor Irish immigrant, the nineteen-year-old youth joined the U.S. Army in 1839. He fought in the war with Mexico and then joined the gold rush in California until marrying and settling down in Stockton in 1854.
The Civil War found him volunteering again, this time as colonel of California troops sent to the Utah Territory to protect the mail lines from Indian attacks. Bitterly anti-Mormon, Connor spent the war years alternately engaging in a war of words with Brigham Young or in fighting Indians in northern Utah and present-day Wyoming. After the Civil War, ex-Major General Connor began mining operations in Utah and Nevada, ventures that went from boom to bust. He spent his final years in straitened financial circumstances.
Patrick Edward Connor was a “Man of the West,” possessing both its prejudices and its democratic, independent spirit. His greatest success lay as a military leader, and he would have agreed that he was made for war, not peace. He left an imprint on the history of the American West, remembered as the founder of Fort Douglas, as the “first gentile in Utah,” the “father of Utah mining,” and the “father of the Liberal Party in Utah.”
Stories and songs from a childhood spent in a vanished world of revivals and road shows
Anita Faye Garner grew up in the South—just about every corner of it. She and her musical family lived in Texarkana, Bossier City, Hot Springs, Jackson, Vicksburg, Hattiesburg, Pascagoula, Bogalusa, Biloxi, Gulfport, New Orleans, and points between, picking up sticks every time her father, a Pentecostal preacher known as “Brother Ray,” took over a new congregation.
In between jump-starting churches, Brother Ray took his wife and kids out on the gospel revival circuit as the Jones Family Singers. Ray could sing and play, and “Sister Fern” (Mama) was a celebrated singer and songwriter, possessed of both talent and beauty. Rounding out the band were the young Garner (known as Nita Faye then) and her big brother Leslie Ray. At all-day singings and tent revivals across the South, the Joneses made a joyful noise for the faithful and loaded into the car for the next stage of their tour.
But growing up gospel wasn’t always joyous. The kids practically raised and fended for themselves, bonding over a shared dislike of their rootless life and strict religious upbringing. Sister Fern dreamed of crossing over from gospel to popular music and recording a hit record. An unlikely combination of preacher’s wife and glamorous performer, she had the talent and presence to make a splash, and her remarkable voice brought Saturday night rock and roll to Sunday morning music. Always singing, performing, and recording at the margins of commercial success, Sister Fern shared a backing band with Elvis Presley and wrote songs recorded by Johnny Cash and many other artists.
In her touching memoir The Glory Road, Anita Faye Garner re-creates her remarkable upbringing. The story begins with Ray’s attempts to settle down and the family’s inevitable return to the gospel circuit and concludes with Sister Fern’s brushes with stardom and the family’s journey west to California where they finally landed—with some unexpected detours along the way. The Glory Road carries readers back to the 1950s South and the intersections of faith and family at the very roots of American popular music.
For more information about the book and Anita Garner, visit www.thegloryroad.com or www.anitagarner.com
In Glorying in Tribulation, Stetson presents a new dimension of Sojourner Truth's character. Much of the information regarding this oft-quoted African American woman is either the stuff of legend or is in dispute. This important new biography takes both legend and fact and sets them into a larger historical context. The authors utilize archival sources, and other forms of direct and indirect evidence to create a better understanding of Truth. We see her victories as well as her defeats--we see her as a real person. Truth comes alive in the pages of this book through her poignant, prophetic words and we realize that what she spoke of in the nineteenth century is just as relevant to us today.
Glorying in Tribulation offers students, scholars, and teachers of American history and culture studies a comprehensive look and a new perspective on Truth's contribution to American history. It is a long-overdue, exciting interpretation of the meaning of Sojourner Truth's life.
The Gloss of Harmony focuses on agencies of the United Nations, examining the paradox of entrusting relatively powerless and underfunded organisations with the responsibility of tackling some of the essential problems of our time. The book shows how international organisations shape the world in often unexpected and unpredictable ways.
The authors of this collection look not only at the official objectives and unintended consequences of international governance but also at how international organisations involve collective and individual actors in policy making, absorb critique, attempt to neutralise political conflict and create new political fields with local actors and national governments.
The Gloss of Harmony identifies the micro-social processes and complexities within multilateral organisations which have, up to now, been largely invisible. This book will have wide appeal not only to students and academics in anthropology, business studies and sociology but also to all practitioners concerned with international governance.
A Glossary of John Dryden's Critical Terms was first published in 1969. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
Although John Dryden is, as Samuel Johnson described him, the father of modern criticism, his critical writings are difficult for twentieth-century readers to understand and appreciate. Part of the problem lies in the fact that many of the critical terms which Dryden used have changed or expanded in meaning since his time. By providing a series of glosses of seventeenth-century critical terms, this volume clarifies and illuminates Dryden's work for modern readers and scholars.
Professor Jensen has catalogued every important word that Dryden used in discussing critical matters, whether about art, literature, or music. In addition to covering all of Dryden's works, the glossary encompasses works of other important seventeenth century critics, among them, John Milton, Ben Johnson, and Thomas Rymer.
The structure of the glossary is simple: under each word there is a general definition and, if needed, an essay on the word's origin, history, and general usage. Then the various particular meanings of the word are given, and under each definition are listed the critics, the works, the editions, and the page numbers where the word is used with that particular meaning. Selected quotations abound, substantiating the text.
The book will be useful for students and teachers in seventeenth and eighteenth-century literature courses and for scholars doing advanced research. Students will gain an understanding of the development of critical though by reading the essays in the Glossary. Modern scholars of Restoration literature will find new ideas here as well as confirmation of some older conjectures about Dryden.
From "abbreviation" and "abessive" to "zero morph" and "zero-derivation," this invaluable little glossary translates complicated morphology terms and phrases into clear definitions. It covers both traditional and contemporary terminology, explaining fundamental terms in a comprehensive way for the beginner and revealing theoretical assumptions behind the labels for the more advanced reader. It can be read thematically to get a view of some of the fundamental issues in morphology by following links from one entry to another.
With an introductory, nontechnical overview of morphology for the beginner and an annotated bibliography with suggestions for further reading, its many cross-references link different approaches, related terms, and alternative terms. More extensive than the glossaries that appear in the back of linguistics textbooks, this book, thoroughly up to date, is a friendly at-your-side guide for anyone interested in the form and structure of words.
Upon its publication in 1957 A Glossary of Mycology was acclaimed by scientific and medical journals throughout the United States and Britain. The International Record of Medicine called it "a valuable reference book for every mycologist." Antibiotics and Chemotherapy recommended it as essential for all scientific libraries. The Bryologist said, "The authors are to be congratulated upon the wealth of information . . . the book is highly recommended in every respect."
Nearly 7000 terms--technical terms and their derivations; common or popular, vernacular, and obsolete terms; terms used in the field of medical mycology and antibiotics; names of the originators of terms; folklore terms; and color terms--were covered by the original edition. Also included were terms which, though not strictly mycological, occur frequently in literature of particular interest to mycologists.
This revision brings the work up to date with the considerable developments in the field since its first publication. Nearly 350 terms have been added, and new definitions for many of the original terms supplied. Excellent diagrammatic line drawings by Henry A. C. Jackson illustrate 191 of the terms.
Who were the Gnostics? And how did the Gnostic movement influence the development of Christianity in antiquity? Is it true that the Church rejected Gnosticism? This book offers an illuminating discussion of recent scholarly debates over the concept of “Gnosticism” and the nature of early Christian diversity. Acknowledging that the category “Gnosticism” is flawed and must be reformed, David Brakke argues for a more careful approach to gathering evidence for the ancient Christian movement known as the Gnostic school of thought. He shows how Gnostic myth and ritual addressed basic human concerns about alienation and meaning, offered a message of salvation in Jesus, and provided a way for people to regain knowledge of God, the ultimate source of their being.
Rather than depicting the Gnostics as heretics or as the losers in the fight to define Christianity, Brakke argues that the Gnostics participated in an ongoing reinvention of Christianity, in which other Christians not only rejected their ideas but also adapted and transformed them. This book will challenge scholars to think in news ways, but it also provides an accessible introduction to the Gnostics and their fellow early Christians.
When he was five and a half years old, Paul Bissex wrote and posted this sign over his workbench: DO NAT DSTRB GNYS AT WRK. The “work” from which this “genius” refused to be “disturbed” was the work typical of all children, namely, the task of learning how to write and read. In Gnys at Wrk, Glenda Bissex goes far beyond the chronicle of her son’s accomplishment to provide the first in-depth case study of a child’s confrontation with written language, rich in revelations about the nature and processes of the mind.
Paul begins by writing notes in a system of his own invention—like IEAVGAWNTOOTHESTOR for “I have gone to the store”—and this system becomes more elaborate as he goes on to create stories, games and signs. Eventually, the system merges with conventional written English as Paul learns to separate words and to associate letters not with their names but with sets of possible sounds.
Glenda Bissex shows how the evolution of Paul’s writing ability is closely intertwined with his reading development—in Paul’s own words, “once you can write a word you can read it.“ She also makes an intriguing comparison between Paul’s schoolwork and his endeavors at home, and explores the influence of his personal interests and world view on his facility with words. Her study is a unique, detailed account of the “genius” that is, quite simply, the human capacity for language.
A New York Times Best Seller
2019 National Book Award Longlist, Nonfiction
2019 Kirkus Book Prize Finalist, Nonfiction
A February IndieNext Pick
Named A Most Anticipated Book of 2019 by Buzzfeed, Nylon, The A. V. Club, CBC Books, and The Rumpus, and a Winter's Most Anticipated Book by Vanity Fair and The Week
Starred Reviews: Kirkus and Booklist
"Warm, immediate and intensely personal."—New York Times
How does one pay homage to A Tribe Called Quest? The seminal rap group brought jazz into the genre, resurrecting timeless rhythms to create masterpieces such as The Low End Theory and Midnight Marauders. Seventeen years after their last album, they resurrected themselves with an intense, socially conscious record, We Got It from Here . . . Thank You 4 Your Service, which arrived when fans needed it most, in the aftermath of the 2016 election. Poet and essayist Hanif Abdurraqib digs into the group’s history and draws from his own experience to reflect on how its distinctive sound resonated among fans like himself. The result is as ambitious and genre-bending as the rap group itself.
Abdurraqib traces the Tribe's creative career, from their early days as part of the Afrocentric rap collective known as the Native Tongues, through their first three classic albums, to their eventual breakup and long hiatus. Their work is placed in the context of the broader rap landscape of the 1990s, one upended by sampling laws that forced a reinvention in production methods, the East Coast–West Coast rivalry that threatened to destroy the genre, and some record labels’ shift from focusing on groups to individual MCs. Throughout the narrative Abdurraqib connects the music and cultural history to their street-level impact. Whether he’s remembering The Source magazine cover announcing the Tribe’s 1998 breakup or writing personal letters to the group after bandmate Phife Dawg’s death, Abdurraqib seeks the deeper truths of A Tribe Called Quest; truths that—like the low end, the bass—are not simply heard in the head, but felt in the chest.
What are the drivers of creative writing:: passion, drive, and fear of rejection? What is the cardinal rule: honesty (to a vision, a voice)? Armbrust, an editor and creative-writing instructor, argues that the struggle to write is reflective of the deeper spiritual consciousness of the writer.
He challenges writers to address their inner demons, being honest to their truest selves, and to wrestle their eepest doubts in their quest to produce the best literature.
“One semester, my creative mentor William Packard asked me to teach his poetry-writing course at New York University’s School of Continuing Education and Professional Studies. He did so because I had taken the course, he considered me a good poet, and knew I was teaching a professional-writing course of my own at NYU. Each time I’d walk in to instruct his poetry-writing class, I’d scratch on the chalkboard two brief sentences: Go Deep. Take Chances. These two suggestions represent, I believe, the keys to creativity.” Many nutsand- bolts pointers (gleaned from decades of writing and advising others) benefit writers of all experience levels.
This book leads writers to better understand and execute the extremely focused work of creative writing, while at the same time enjoying a fuller sense of self, serenity and fulfillment.
Living history is a style of instructive and entertaining performance that seeks to bring history to life with the use of costumes, tools, and reenactments appropriate to a specific time period. Done well, living history performances illuminate human experience in powerful, unforgettable ways.
The fifteen living history plays in this collection were commissioned by museums and historic sites in Texas to show the interdependence of African American experiences and contributions to the living history of Texas. The plays cover subject matter ranging from slave celebrations, family breakups, and running away, to the Civil War, emancipation, and Reconstruction. Each play is research based and performed by Talking Back Living History Theatre as a festival production. These scripts are easily performed, and author Naomi Mitchell Carrier has included production notes in the overviews that precede each play. Lesson plans are also included, which add to the collection's appeal as a classroom tool.
Carrier's talent for bringing historical figures to life is exceptional. The names of most primary characters in these plays are real. By giving them faces, feelings, intelligence, and dignity, Carrier aims to give them new life.
Transference of orientalist images and identities to the American landscape and its inhabitants, especially in the West—in other words, portrayal of the West as the “Orient”—has been a common aspect of American cultural history. Place names, such as the Jordan River or Pyramid Lake, offer notable examples, but the imagery and its varied meanings are more widespread and significant. Understanding that range and significance, especially to the western part of the continent, means coming to terms with the complicated, nuanced ideas of the Orient and of the North American continent that European Americans brought to the West. Such complexity is what historical geographer Richard Francaviglia unravels in this book.
Since the publication of Edward Said’s book, Orientalism, the term has come to signify something one-dimensionally negative. In essence, the orientalist vision was an ethnocentric characterization of the peoples of Asia (and Africa and the “Near East”) as exotic, primitive “others” subject to conquest by the nations of Europe. That now well-established point, which expresses a postcolonial perspective, is critical, but Francaviglia suggest that it overlooks much variation and complexity in the views of historical actors and writers, many of whom thought of western places in terms of an idealized and romanticized Orient. It likewise neglects positive images and interpretations to focus on those of a decadent and ostensibly inferior East.
We cannot understand well or fully what the pervasive orientalism found in western cultural history meant, says Francaviglia, if we focus only on its role as an intellectual engine for European imperialism. It did play that role as well in the American West. One only need think about characterizations of American Indians as Bedouins of the Plains destined for displacement by a settled frontier. Other roles for orientalism, though, from romantic to commercial ones, were also widely in play. In Go East, Young Man, Francaviglia explores a broad range of orientalist images deployed in the context of European settlement of the American West, and he unfolds their multiple significances.
Cheerleading has become a staple in American culture. The cheerleader straddles two contradictory symbolic poles. This individual is an instantly recognized figure representing youthful attractiveness, leadership, and popularity. Yet, for many, the cheerleader is seen as epitomizing mindless enthusiasm, shallow boosterism, and objectified sexuality. This contradictory view is explored in this extensively documented book.
In Go Figure, Carol Moldaw demonstrates an incandescent mastery of figuration in its many forms. As the title suggests, these poems invite readers to draw their own conclusions. Observing, inquiring, and delving, Moldaw brings the intertwined strands of life and art to light at their most intimate. A wife-muse who interrogates the role, a mother hard-pressed by motherhood, a daughter whose own mother’s decline causes her to probe their connection, and an artist with an exacting eye and ear who contemplates the creative mysteries, Moldaw is driven to understand and articulate the self in all its manifestations. Like a skater cutting first lines in ice, Moldaw displays lyric immediacy and lyric expanse in her poems with an unswerving command. Complex and inviting, with deft wit, the poems engage public and private life and voice a necessary and resounding affirmation of the feminine and of language emerging through silence.
Debates over health care have focused for so long on economics that the proper goals for medicine seem to be taken for granted; yet problems in health care stem as much from a lack of agreement about the goals and priorities of medicine as from the way systems function. This book asks basic questions about the purposes and ends of medicine and shows that the answers have practical implications for future health care delivery, medical research, and the education of medical students.
The Hastings Center coordinated teams of physicians, nurses, public health experts, philosophers, theologians, politicians, health care administrators, social workers, and lawyers in fourteen countries to explore these issues. In this volume, they articulate four basic goals of medicine — prevention of disease, relief of suffering, care of the ill, and avoidance of premature death — and examine them in light of the cultural, political, and economic pressures under which medicine functions. In reporting these findings, the contributors touch on a wide range of diverse issues such as genetic technology, Chinese medicine, care of the elderly, and prevention and public health.
The Goals of Medicine clearly demonstrates the importance of clarifying the purposes of medicine before attempting to change the economic and organizational systems. It warns that without such examination, any reform efforts may be fruitless.
Doña Marina (La Malinche) ...Pocahontas ...Sacagawea—their names live on in historical memory because these women bridged the indigenous American and European worlds, opening the way for the cultural encounters, collisions, and fusions that shaped the social and even physical landscape of the modern Americas. But these famous individuals were only a few of the many thousands of people who, intentionally or otherwise, served as "go-betweens" as Europeans explored and colonized the New World.
In this innovative history, Alida Metcalf thoroughly investigates the many roles played by go-betweens in the colonization of sixteenth-century Brazil. She finds that many individuals created physical links among Europe, Africa, and Brazil—explorers, traders, settlers, and slaves circulated goods, plants, animals, and diseases. Intercultural liaisons produced mixed-race children. At the cultural level, Jesuit priests and African slaves infused native Brazilian traditions with their own religious practices, while translators became influential go-betweens, negotiating the terms of trade, interaction, and exchange. Most powerful of all, as Metcalf shows, were those go-betweens who interpreted or represented new lands and peoples through writings, maps, religion, and the oral tradition. Metcalf's convincing demonstration that colonization is always mediated by third parties has relevance far beyond the Brazilian case, even as it opens a revealing new window on the first century of Brazilian history.
Since the late 1970s, Protestantism has emerged as a major force in the political and economic life of rural Guatemala. Indeed, as Sheldon Annis argues in this book, Protestantism may have helped tip Guatemala's guerrilla war in behalf of the army during the early 1980s.
But what is it about Protestantism—and about Indians— that has led to massive religious conversion throughout the highlands? And in villages today, what are the dynamics that underlie the competition between Protestants and Catholics?
Sheldon Annis addresses these questions from the perspective of San Antonio Aguas Calieutes, an Indian village in the highlands of midwestern Guatemala. Annis skillfully blends economic and cultural analysis to show why Protestantism has taken root. The key "character" in his drama is the village Indian's tiny plot of corn and beans, the milpa, which Annis analyzes as an "idea" as well as an agronomic productive system. By exploring "milpa logic," Annis shows how the economic, environmental, and social shifts of the twentieth century have acted to undercut "the colonial creation of Indianness" and, in doing so, have laid the basis for new cultural identities.
Discussions and debates over the medical use of stem cells and cloning have always had a religious component. But there are many different religious voices. This anthology on how religious perspectives can inform the difficult issues of stem cell research and human cloning is essential to the discussion. Contributors reflect the spectrum of Christian responses, from liberal Protestant to evangelical to Roman Catholic. The noted moral philosopher, Laurie Zoloth, offers a Jewish approach to cloning, and Sondra Wheeler contributes her perspective on both Jewish and Christian understandings of embryonic stem cell research.
In addition to the discussions found here, God and the Embryo includes a series of official statements on stem cell research and cloning from religious bodies, including the Roman Catholic Church, the Orthodox Church in America, the United Methodist Church, the Southern Baptist Convention, the United Church of Christ, the Presbyterian Church (USA), and the Union of Orthodox Jewish Congregations of America and the Rabbinical Council of America. "Human Cloning and Human Dignity: An Ethical Inquiry," from the statement of the President's Council on Bioethics, concludes the book.
The debates and the discussions will continue, but for anyone interested in the nuances of religious perspectives that make their important contributions to these ethically challenging and important dialectics, God and the Embryo is an invaluable resource.
Americans have long considered their country to be good—a nation "under God" with a profound role to play in the world. Yet nothing tests that proposition like war. Raymond Haberski argues that since 1945 the common moral assumptions expressed in an American civil religion have become increasingly defined by the nation's experience with war.
God and War traces how three great postwar “trials”—the Cold War, the Vietnam War, and the War on Terror—have revealed the promise and perils of an American civil religion. Throughout the Cold War, Americans combined faith in God and faith in the nation to struggle against not only communism but their own internal demons. The Vietnam War tested whether America remained a nation "under God," inspiring, somewhat ironically, an awakening among a group of religious, intellectual and political leaders to save the nation's soul. With the tenth anniversary of 9/11 behind us and the subsequent wars in Iraq and Afghanistan winding down, Americans might now explore whether civil religion can exist apart from the power of war to affirm the value of the nation to its people and the world.
The oldest extant Marathi work, a medieval chronicle of Chakradhar’s divine life on earth, in a new English translation.
God at Play, or Līḷācaritra, is a remarkable biography of the medieval religious figure Chakradhar Svami. His followers, called Mahanubhavs, understand him to be a divine incarnation of Parameshvar. Mhaimbhat, a Brahmin goldsmith who became one of Chakradhar’s most important followers, compiled this astonishingly down-to-earth religious text around 1278. It records not only Chakradhar’s ethical and theological teachings, but also his everyday activities, including the foods he ate and the people he met. This rich, detailed account provides insights into economic conditions, political history, and society in medieval India. Manuscripts of the work were carefully preserved within the Mahanubhav community and were not known to outsiders until the early twentieth century.
The first volume of God at Play describes Chakradhar’s early life, his wanderings as a lone ascetic, and the gathering of the disciples who later accompany him on his travels.
This new English translation of Līḷācaritra is accompanied by an emended Marathi text, based on Hari Narayan Nene’s edition, in the Devanagari script.
Just as modern science has revolutionized our understanding of the natural world, so can it expand our understanding of the Divine. In topics as varied as astronomy and cosmology, evolution, genetic engineering, extraterrestrial life, psychology and religious experience, spirituality and medicine, and artificial intelligence, fifty key thinkers discuss the interrelationship between science and religion.
Contributors include Robert Jastrow, first chairman of NASA's Lunar Exploration Committee and currently director of the Mount Wilson Institute; Rod Davies, former director of the Jodrell Bank Radio Astronomy Laboratories, U.K.; Owen Gingerich, senior astronomer, Smithsonian Astrophysical Observatory; Paul Davies, recipient of the Templeton Prize for Progress in Religion; Sir John Haughton, former director general of the United Kingdom Meteorological Office; Lord Habgood, former archbishop of York; and science writers Kitty Ferguson and Gregg Easterbrook.
The writers are drawn from eight countries and represent the Christian, Jewish, Islamic, and Hindu traditions. Most are scientists by profession, but also included are philosophers, theologians, and psychologists. Each chapter of this innovative, accessible book helps to expand our thinking in light of what is known at the dawn of the twenty-first century. Taken as a whole, this book presents a challenging understanding of God and of God's interaction with the world and with ourselves.
Topics covered include:
•Creation and evolutionStrang was considered the prophetic successor to Joseph Smith for the Mormons of the Midwest who later formed the nucleus for the membership of what is now the Community of Christ. Today, 150 years after Strang’s death, about 100 faithful followers in the United States still await the emergence of another prophet to succeed Strang. In the prophetic tradition of Joseph Smith, Strang similarly excavated ancient metallic plates and translated them into the Book of the Law of the Lord and the Rajah Manchou of Vorito. Like Joseph Smith, Strang instigated polygamy, secret ceremonies, baptism for the dead, and communal living. He also introduced a bloomer-like fashion for women, as well as other innovations. Like Joseph Smith, he had himself crowned king of the world.
Where previous treatments of Strang have relied either on inside or outside sources to show either a prophet or charlatan, Speek utilizes all sources, updates the record, corrects previous errors, and shows diverse perspectives. She recounts the turbulent and dramatic events of the 1840s-50s, including the plot to murder Strang and the heartbreaking exile of the Saints from Beaver Island. She traces the dispersion of this once formidable colony of Mormons to the forests of northwest Wisconsin, the far-flung outposts of southwest New Mexico, the hills of Lamoni, Iowa, and to Salt Lake City, Utah.
A master historian traces the flourishing of organized religion in Manhattan between the 1880s and the 1960s, revealing how faith adapted and thrived in the supposed capital of American secularism.
In Gilded Age Manhattan, Catholic, Jewish, and Protestant leaders agonized over the fate of traditional religious practice amid chaotic and multiplying pluralism. Massive immigration, the anonymity of urban life, and modernity’s rationalism, bureaucratization, and professionalization seemingly eviscerated the sense of religious community.
Yet fears of religion’s demise were dramatically overblown. Jon Butler finds a spiritual hothouse in the supposed capital of American secularism. By the 1950s Manhattan was full of the sacred. Catholics, Jews, and Protestants peppered the borough with sanctuaries great and small. Manhattan became a center of religious publishing and broadcasting and was home to august spiritual reformers from Reinhold Niebuhr to Abraham Heschel, Dorothy Day, and Norman Vincent Peale. A host of white nontraditional groups met in midtown hotels, while black worshippers gathered in Harlem’s storefront churches. Though denied the ministry almost everywhere, women shaped the lived religion of congregations, founded missionary societies, and, in organizations such as the Zionist Hadassah, fused spirituality and political activism. And after 1945, when Manhattan’s young families rushed to New Jersey and Long Island’s booming suburbs, they recreated the religious institutions that had shaped their youth.
God in Gotham portrays a city where people of faith engaged modernity rather than foundered in it. Far from the world of “disenchantment” that sociologist Max Weber bemoaned, modern Manhattan actually birthed an urban spiritual landscape of unparalleled breadth, suggesting that modernity enabled rather than crippled religion in America well into the 1960s.
“Are you there, God? It’s me, Manhattan…Butler…argues that far from being a Sodom on the Hudson, New York was a center of religious dynamism throughout the 20th century.”
—Wall Street Journal
“What a pleasure it is to take a tour of Manhattan’s sacred past led by one of the nation’s preeminent religious historians.”
—Christianity Today
“A masterwork by a master historian…God in Gotham should be an instant classic.”
—Jonathan D. Sarna, author of American Judaism
In Gilded Age Manhattan, religious leaders agonized over the fate of traditional faith practice amid chaotic and sometimes terrifying change. Massive immigration, urban anonymity, and the bureaucratization of modern life tore at the binding fibers of religious community.
Yet fears of the demise of religion were dramatically overblown. Jon Butler finds a spiritual hothouse in the supposed capital of American secularism as Catholics, Jews, and Protestants peppered the borough with sanctuaries. A center of religious publishing and broadcasting, by the 1950s it was home to Reinhold Niebuhr, Abraham Heschel, Dorothy Day, and Norman Vincent Peale. While white spiritual seekers sometimes met in midtown hotels, black worshippers gathered in Harlem’s storefront churches. Though denied the ministry almost everywhere, women shaped congregations, founded missionary societies, and fused spirituality and political activism. God in Gotham portrays a city where people of faith embraced modernity and thrived.
Yet video games remain relatively unexplored by both scholars and pundits alike. Few have advanced beyond outmoded and futile attempts to tie gameplay to violent behavior. With this rumor now thoroughly and repeatedly disproven, it is time to delve deeper. Just as the Museum of Modern Art in Manhattan recently acquired fourteen games as part of its permanent collection, so too must we seek to add a serious consideration of virtual worlds to the pantheon of philosophical inquiry.
In God in the Machine, author Liel Leibovitz leads a fascinating tour of the emerging virtual landscape and its many dazzling vistas from which we are offered new vantage points on age-old theological and philosophical questions. Free will vs. determinism, the importance of ritual, transcendence through mastery, notions of the self, justice and sin, life, death, and resurrection all come into play in the video games that some critics so quickly write off as mind-numbing wastes of time. When one looks closely at how these games are designed, their inherent logic, and their cognitive effects on players, it becomes clear that playing these games creates a state of awareness vastly different from when we watch television or read a book. Indeed, the gameplay is a far more dynamic process that draws on various faculties of mind and body to evoke sensations that might more commonly be associated with religious experience. Getting swept away in an engaging game can be a profoundly spiritual activity. It is not to think, but rather to be, a logic that sustained our ancestors for millennia as they looked heavenward for answers.
As more and more of us look “screenward,” it is crucial to investigate these games for their vast potential as fine instruments of moral training. Anyone seeking a concise and well-reasoned introduction to the subject would do well to start with God in the Machine. By illuminating both where video game storytelling is now and where it currently butts up against certain inherent limitations, Liebovitz intriguingly implies how the field and, in turn, our experiences might continue to evolve and advance in the coming years.
In the fast changing culture of antebellum New York, writers of every stripe celebrated "the City" as a stage for the daily urban encounter between the familiar and the inexplicable. Probing into these richly varied texts, Hans Bergmann uncovers the innovations in writing that accompanied the new market society— the penny newspapers' grandiose boastings, the poetic catalogues of Walt Whitman, the sentimental realism of charity workers, the sensationalism of slum visitors, and the complex urban encounters of Herman Melville's fiction.
The period in which New York, the city itself, became firmly established as a subject invented a literary form that attempts to capture the variety of the teeming city and the flaneur, the walking observer. But Bergmann does not simply lead a parade of images and themes; he explores the ways in which these observers understood what was happening around them and to them, always attentive to class struggle and race and gender issues.
God in the Street shows how the penny press and Whitman's New York poetry create a new mass culture hero who interprets and dignifies the city's confusions. New York writers, both serious and sensationalist, meditate upon street encounters with tricksters and confidence-men and explore the meanings of encounters. Melville's "Bartleby, the Scrinever" underlines the unrelenting isolation and inability to control the interpreter. Bergmann reinterprets Melville's The Confidence Man as an example of how a complex literary form arises directly from its own historical materials and is itself socially symbolic. Bergmann sees Melville as special because he recognizes his inability to make sense of the surface of chaotic images and encounters. In mid-century New York City, Melville believes God is in the street, unavailable and unrecognizable, rather than omnipresent and guiding.
Throughout her work, Octavia E. Butler explored, critiqued, and created religious ideology. Her prescient thoughts on the synergy between politics and religion in America are evident in her 1993 dystopian novel, Parable of the Sower, and its 1998 sequel, Parable of the Talents. They explored, respectively, what happens during a divisive “cultural war” that unjustly impacts the disenfranchised, and the rise of a fascistic president, allied with white fundamentalist Christianity, who chants the slogan, “Make America Great Again.”
But religion, for Butler, need not be a restricting force. The editors of and contributors to God Is Change heighten our appreciation for the range and depth of Butler’s thinking about spirituality and religion, as well as how Butler’s work—especially the Parable and Xenogenesis series—offers resources for healing and community building. Essays consider the role of spirituality in Butler’s canon and the themes of confronting trauma as well as experiencing transformation and freedom. God Is Change meditates on alternate religious possibilities that open different political and cultural futures to illustrate humanity’s ability to endure change and thrive.
Police found John Doe No. 24 in the early morning hours of October 11, 1945, in Jacksonville, Illinois. Unable to communicate, the deaf and mute teenager was labeled “feeble minded” and sentenced by a judge to the nightmarish jumble of the Lincoln State School and Colony in Jacksonville. He remained in the Illinois mental health care system for over thirty years and died at the Sharon Oaks Nursing Home in Peoria on November 28, 1993.
Deaf, mute, and later blind, the young black man survived institutionalized hell: beatings, hunger, overcrowding, and the dehumanizing treatment that characterized state institutions through the 1950s. In spite of his environment, he made friends, took on responsibilities, and developed a sense of humor. People who knew him found him remarkable.
Award-winning journalist Dave Bakke reconstructs the life of John Doe No. 24 through research into a half-century of the state mental health system, personal interviews with people who knew him at various points during his life, and sixteen black-and-white illustrations. After reading a story about John Doe in the New York Times, acclaimed singer-songwriter Mary Chapin Carpenter wrote and recorded “John Doe No. 24” and purchased a headstone for his unmarked grave. She contributes a foreword to this book.
As death approached for the man known only as John Doe No. 24, his one-time nurse Donna Romine reflected sadly on his mystery. “Ah, well,” she said, “God knows his name.”
Grappling with innate desires and LGBTQ identity, a family struggles under the oppressive expectations foisted on them by fundamentalist Christianity.
Told through alternating perspectives, God of River Mud chronicles the lives of Berna Minor, her husband, their four children, and Berna’s secret lover.
To escape a life of poverty and abuse, Berna Cannaday marries Zechariah Minor, a fundamentalist Baptist preacher, and commits herself to his faith, trying to make it her own. After Zechariah takes a church beside the Elk River in rural Clay, West Virginia, Berna falls in love with someone from their congregation—Jordan, a woman who has known since childhood that he was meant to be a man. Berna keeps her secret hidden as she struggles to be the wife and mother she believes God wants her to be. Berna and Zechariah’s children struggle as well, trying to reconcile the theology they are taught at home with the fast-changing world around them. And Jordan struggles to find a community and a life that allow him both to be safely and fully himself, as Jay, and to be loved for who he is.
As the decades and stories unfold, traditional evangelical Bible culture and the values of rural Appalachia clash against innate desires, LGBTQ identity, and gender orientation. Sympathies develop—sometimes unexpectedly—as the characters begin to reconcile their faith and their love. God of River Mud delves into the quandary of those marginalized and dehumanized within a religious patriarchy and grapples with the universal issues of identity, faith, love, and belonging.
The rituals of religion these days as practiced in the United States on television, have become big theatre, a big show. Televangelism is big business, amounting to billions of dollars each year. Televangelists discussed are Billy Graham, Jimmy Swaggert, Jerry Falwell, Jim and Tammy Bakker, Terry Cole-Whittaker, Marilyn Hickey, Danuto Rylko Soderman, and Beverly LaHaye.
Editor Robert Herrmann has collected the opinions of ten scientists, all leaders in their fields, who have considered the relevance of their science to theology. The contributors bring a variety of religious experiences to the consideration of humility theology, a humble approach to our truth-seeking about God.
As a physicist, Russell Stannard provides an overview of humility theology in which truth is approached in an experimental, hypothetical mode, as is done in the sciences. Physicist and theologian Robert Russell focuses on the interaction between cosmology and theology. Charles Harper writes of the opportunity for a tremendous flowering of planetary science through a joint partnership between science and religion.
Owen Gingerich, historian of science, looks at the other side of humility theology—the possibility that we can actually arrive at unreasonable expectations— about the existence and nature of extraterrestrial intelligence. Francisco Ayala begins with the surprising contrast between the very brief period of human evolution and its remarkable and utterly unique end-product, homo sapiens. Psychologist David Myers points out that intuition can be a powerful faculty, but there are many limitations to this “inner knowing.”
Chemist Giuseppe Del Re writes an interesting view of the history of the development of chemistry as a discipline. Herbert Benson and Patricia Myers analyze the components of mind-body medicine that relate to the rubric of self-care, including relaxation procedures, nutrition, exercise, stress management, and faith. David and Susan Larson introduce the reader to a new field of medical science that focuses on the impact of spiritual values on patients' health. Fraser Watts looks at artificial intelligence research.
The discussion included in this book will significantly aid scholars and general readers in the search for greater understanding of the relationship between science and religion.
Contributors include Russell Stannard, Robert John Russell, Charles L. Harper Jr., Owen Gingerich, Francisco J. Ayala, David G. Myers, Giuseppe Del Re, Herbert Benson, Patricia Myers, David B. Larson, Susan S. Larson, and Fraser Watts.
God, Sex, Science, Gender: An Interdisciplinary Approach to Christian Ethics is a timely, wide-ranging attempt to rescue dialogues on human sexuality, sexual diversity, and gender from insular exchanges based primarily on biblical scholarship and denominational ideology. Too often, dialogues on sexuality and gender devolve into the repetition of party lines and defensive postures, without considering the interdisciplinary body of scholarly research on this complex subject. This volume expands beyond the usual parameters, opening the discussion to scholars in the humanities, social sciences, and natural sciences to foster the development of Christian sexual ethics for contemporary times.
Essays by prominent and emerging scholars in the fields of anthropology, sociology, psychology, philosophy, literary studies, theology, and ethics reveal how faith and reason can illuminate our understanding of human sexual and gender diversity. Focusing on the intersection of theology and science and incorporating feminist theory, God, Science, Sex, Gender is a much-needed call for Christian ethicists to map the origins and full range of human sexual experience and gender identity. Essays delve into why human sexuality and gender can be so controversial in Christian contexts, investigate the complexity of sexuality in humans and other species, and reveal the implications of diversity for Christian moral theology.
Contributors are Joel Brown, James Calcagno, Francis J. Catania, Pamela L. Caughie, Robin Colburn, Robert Di Vito, Terry Grande, Frank Fennell, Anne E. Figert, Patricia Beattie Jung, Fred Kniss, John McCarthy, Jon Nilson, Stephen J. Pope, Susan A. Ross, Joan Roughgarden, and Aana Marie Vigen.
In God, the Flesh, and the Other, the philosopher Emmanuel Falque joins the ongoing debate about the role of theology in phenomenology. An important voice in the second generation of French philosophy’s “theological turn,” Falque examines philosophically the fathers of the Church and the medieval theologians on the nature of theology and the objects comprising it. Falque works phenomenology itself into the corpus of theology. Theological concepts thus translate into philosophical terms that phenomenology should legitimately question: concepts from contemporary phenomenology such as onto-theology, appearance, reduction, body/flesh, inter-corporeity, the genesis of community, intersubjectivity, and the singularity of the other find penetrating analogues in patristic and medieval thought forged through millennia of Christological and Trinitarian debate, mystical discourses, and speculative reflection. Through Falque’s wide-ranging interpretive path, phenomenology finds itself interrogated—and renewed.
The most discussed and most significant issue on the religious scene today is whether it is possible, or even desirable, to believe in God. Mr. Kaufman's valuable study does not offer a doctrine of God, but instead explores why God is a problem for many moderns, the dimensions of that problem, and the inner logic of the notion of God as it has developed in Western culture.
His object is to determine the function or significance of talk about God: how the concept of God is generated in human experience; the special problems in turn generated by this concept (for example, the intelligibility of the idea of transcendence, the problem of theodicy) and how they are met; and under what circumstances the idea of God is credible or important or even indispensable. He does not try to prove God's existence or nonexistence, but elucidates what the concept of God means and the important human needs it fulfills.
Four of the eleven essays have been previously published, at least in part; seven are completely new.
Giuseppe Fornari’s groundbreaking inquiry shows that Friedrich Nietzsche’s neglected importance as a religious thinker and his “untimeliness” place him at the forefront of modern thought. Capable of exploiting his own failures as a cognitive tool to discover what other philosophers never wanted to see, Nietzsche ultimately drove himself to mental collapse. Fornari analyzes the tragic reports of Nietzsche’s madness and seeks out the cause of this self-destructive destiny, which, he argues, began earlier than his rivalry with the composer and polemicist Richard Wagner, dating back to the premature loss of Nietzsche’s father. Dramatic experience enabled Nietzsche to detect a more general tendency of European culture, leading to his archaeological and prophetic discovery of the death of God, which he understood as a primordial assassination from which all humankind took its origin. Fornari concludes that Nietzsche’s fatal rebellion against a Christian awareness, which he identified as the greatest threat to his plan, led him to become one and the same not only with Dionysus but also with the crucified Christ. His effort, Fornari argues, was a dramatic way to recognize the silent, inner meaning of Christ’s figure, and perhaps to be forgiven.
READERS
Browse our collection.
PUBLISHERS
See BiblioVault's publisher services.
STUDENT SERVICES
Files for college accessibility offices.
UChicago Accessibility Resources
home | accessibility | search | about | contact us
BiblioVault ® 2001 - 2024
The University of Chicago Press