Reform Responsa for the Twenty-First Century: Sh'eilot Ut'shuvot is the latest in an ongoing series of Reform Responsa. Drawing from the breadth of traditional and modern Jewish texts, law, and ideology, this two volumes set addresses over seventy contemporary topics, including conversion of adopted children, fertility treatments, patrilineal descent, issues of synagogue management, social justice activism, interfaith marriage, and rituals of death and mourning.
Reform Responsa for the Twenty-First Century: Sh'eilot Ut'shuvot is part of an ongoing series of Reform Responsa. Drawing from the breadth of traditional and modern Jewish texts, law, and ideology, this two volumes set addresses over seventy contemporary topics, including conversion of adopted children, fertility treatments, patrilineal descent, issues of synagogue management, social justice activism, interfaith marriage, and rituals of death and mourning.
Throughout Jewish history, revolutionary events and subversive ideas have burst forth, repeatedly transforming Jewish experience. Re-forming Judaism seeks to explore these ideas—and the individuals behind them—by delving into historical disruptions that led to lasting change in Jewish thought. A distinguished array of scholars take us on a journey from the disruptive prophets of ancient times, through rational, mystical, and extremist medievalists, to the impact of Haskalah and early Reform thought in modernity. Contemporary innovations such as changes in liturgy and music, feminism, and post-Holocaust theology are included, as are insights into Sephardic and North African experiences. By showing how Judaism forms—then re-forms, and re-forms again—the contributors demonstrate that tensions between continuity and change have always been part of Jewish life, helping us to both understand the past and contemplate the future.
Response to Reform: Composition and the Professionalization of Teaching critiques the politics of labor and gender biases inherent in the composition workplace that prevent literacy teachers from attaining professional status and respect. Scrutinizing the relationship between scholarship and teaching, Margaret J. Marshall calls for a reconceptualization of what it means to prepare for and enter the field of composition instruction.
Interrogating the approach the education system takes to certify teachers without actually “professionalizing” their careers, Marshall contends that these programs rely on outdated rhetorics of labor that only widen the gap between teaching and other professional jobs. Such attempts to re-educate literacy teachers exploit and marginalize their work, and thus prevent them from claiming the status of academic professionals. In providing an overview of the history of and language used to literacy instruction, she also points out that while women are overrepresented in composition instruction, they are underrepresented in tenure track and administrative positions.
To correct and combat these inequities, Marshall advocates an alternate alignment of power structures and rhetorical choices. In a wide-ranging survey that sheds new light on the composition workplace as well as higher education at large, Response to Reform: Composition and the Professionalization of Teaching boldly asks us to do away with the reductive language we inherit from the past that characterize teaching and professionalization, as well as our customary responses to public criticism of education. The result is a new articulation of composition as a meritorious profession.
In Reversing Course, David Skidmore argues that President Carter's initial foreign policy agenda required a scaling back of U.S. commitments abroad, reflecting a decline in resources, as well as influence, in a world developing in ways necessarily reducing U.S. hegemony. By probing beneath the obvious and carefully sifting the abundant but poorly understood evidence, Skidmore finds at the root of Carter's failed effort an irresistible pressure to reverse a liberal foreign-policy agenda in order to address the effect at home of well-organized conservative criticism. For Skidmore, Carter's course "reversed" toward a traditional containment strategy vis-a-vis the Soviet Union not because of Soviet intransigence or faulty idealism but because Cold War politics sold better in the polls.
While offering significant theoretical arguments, Skidmore carefully anchors his thesis in the day-to-day political give and take among those personalities and events that provoked headlines and commentaries long before they were the stuff of history. Among the telling factors and events analyzed in this book are the Vance/Brzezinski conflict, the support and opposition of Howard Baker, the SALT II Treaty, the Panama Canal Treaties, and the Soviet occupation of Afghanistan, to mention only a few.
Although Skidmore draws conclusions that apply to the Reagan, Bush, and Clinton administrations as well, his focus is not on personality but on theory and underlying structures. He provides a demonstration that this structural approach can "be helpful not only in unraveling the mysteries of policy change under Carter but also in specifying the underlying sources of policy vacillation over much of the past two decades." .
Wright-Rios demonstrates that pastors, peasants, and laywomen sought to enliven and shape popular religion in Oaxaca. The clergy tried to adapt the Vatican’s blueprint for Catholic revival to Oaxaca through institutional reforms and attempts to alter the nature and feel of lay religious practice in what amounted to a religious modernization program. Yet some devout women had their own plans. They proclaimed their personal experiences of miraculous revelation, pressured priests to recognize those experiences, marshaled their supporters, and even created new local institutions to advance their causes and sustain the new practices they created. By describing female-led visionary movements and the ideas, traditions, and startling innovations that emerged from Oaxaca’s indigenous laity, Wright-Rios adds a rarely documented perspective to Mexican cultural history. He reveals a remarkable dynamic of interaction and negotiation in which priests and parishioners as well as prelates and local seers sometimes clashed and sometimes cooperated but remained engaged with one another in the process of making their faith meaningful in tumultuous times.
One of the goals of Russia’s Eastern policy was to turn Moldavia and Wallachia, the two Romanian principalities north of the Danube, from Ottoman vassals into a controllable buffer zone and a springboard for future military operations against Constantinople. Russia on the Danube describes the divergent interests and uneasy cooperation between the Russian officials and the Moldavian and Wallachian nobility in a key period between 1812 and 1834. Victor Taki’s meticulous examination of the plans and memoranda composed by Russian administrators and the Romanian elite underlines the crucial consequences of this encounter. The Moldavian and Wallachian nobility used the Russian-Ottoman rivalry in order to preserve and expand their traditional autonomy. The comprehensive institutional reforms born out of their interaction with the tsar’s officials consolidated territorial statehood on the lower Danube, providing the building blocks of a nation state.
The main conclusion of the book is that although Russian policy was driven by self-interest, and despite the Russophobia among a great part of the Romanian intellectuals, this turbulent period significantly contributed to the emergence, several decades later, of modern Romania.
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