PDF Kershner Kinfolk Download
- Category :
- Languages : en
- Pages : 584
Earth is sick from human-induced climate change, but this illness can be remedied if human beings remember their ancestral bond with the planetary home that sustains them. As humans experience a reawakening of love and respect for the web of life surrounding them, they will think sustainably and act sustainably.
Ch. I (pp. 7-21) traces the Jewish presence in the state of New Mexico to the Spanish period when the region was colonized, between 1598-1680. Persecuted by the Inquisition in colonial Mexico in the 1590s and 1640s, many Portuguese Conversos fled north to New Leon and New Mexico to seek refuge. States that, until recently, many New Mexican Hispanics have been unaware that they observe Jewish traditions. Some have complained of being called "killers of Christ". The present Jewish population is composed mainly of descendants of German Jews who emigrated after 1846-48. In New Mexico there were almost no manifestations of antisemitism, apart from sporadic attacks against Jews (e.g. in 1867) in the press, which showed that personal politics or Jewish economic prominence could elicit latent antisemitism. In 1982 a controversy broke out about the use of the swastika and Nazi-like uniforms in the State University's yearbook, and in 1967 Reies Tijerina, a Christian fundamentalist, accused Jews of having stripped the Hispanics of their ancestral lands.
This was the first bibliography and guide to the American mass market paperback book, and it remains one of the most definitive. The major index is by author, and lists: author, title, publisher, book number, year of publication, and cover price. The title index lists titles and authors only. The publisher index provides a history of that imprint, with addresses, number ranges, and general physical description of the books issued. This is the place that all study of the American paperback must begin.
This adaptation of the JPS translation of the Torah (1962) will appeal to readers who are interested in a historically based picture of social gender roles in the Bible as well as those who have become accustomed to gender-sensitive English in other aspects of their lives. Many contemporary Bible scholars contend that the Bible's original audience understood that the references to God as male simply reflected gendered social roles at the time. However, evidence for this implicit assumption is ambiguous. Accordingly, in preparing this new edition, the editors sought language that was more sensitive to gender nuances, to reflect more accurately the perceptions of the original Bible readers. In places where the ancient audience probably would not have construed gender as pertinent to the text's plain sense, the editors changed words into gender-neutral terms; where gender was probably understood to be at stake, they left the text as originally translated, or even introduced gendered language where none existed before. They made these changes regardless of whether words referred to God, angels, or human beings. For example, the phrase originally translated in the 1962 JPS Torah as "every man as he pleases" has been rendered here "each of us as we please" (Deut. 12:8). Similarly, "man and beast" now reads "human and beast" (Exod. 8:14), since the Hebrew word adam is meant to refer to all human beings, not only to males. Conversely, the phrase "the persons enrolled" has been changed to "the men enrolled" (Num. 26:7), to reflect the fact that only men were counted in census-taking at this time. In most cases, references to God are rendered in gender neutral language. A special case in point: the unpro-nounceable four-letter name for the Divine, the Tetragammaton, is written in unvocalized Hebrew, conveying to the reader that the Name is something totally "other"-- beyond our speech and understanding. Readers can choose to substitute for this unpronounceable Name any of the numerous divine names offered by Jewish tradition, as generations have before our time. In some instances, however, male imagery depicting God is preserved because it reflects ancient society's view of gender roles. David Stein's preface provides an explanation of the methodology used, and a table delineates typical ways that God language is handled, with sample verses. Occasional notes applied to the Bible text explain how gender is treated; longer supplementary notes at the end of the volume comment on special topics related to this edition. In preparing this work, the editors undertook a thorough and comprehensive analysis of the Torah's gender ascriptions. The result is a carefully rendered alternative to the traditional JPS translation. The single most innovative aspect of the gender-sensitive translation offered in The Contemporary Torah is its treatment of the Hebrew word 'ish as a term of affiliation more than of gender. Scholars seeking a fuller explanation of that treatment are invited to read David E.S. Stein's articles in the Journal of Hebrew Scriptures (2008) and in Hebrew Studies (2008).
There’s no way to predict when we’ll suddenly be confronted with a new pathway in life. For every positive gain attributed to the idea of change, such as self-improvement, bold adventuring or collective hope, there often follows the very human instinct to feel quite the opposite: fear, self-doubt and loss. The latest issue of Kinfolk explores how best to navigate the conflicting forces of change and stability.
There are many compelling reasons for writing this book for the general public in Nigeria. This project started in the late 1970s. Political events, trends and patterns as from the mid 1940s up to the present (2000s) have strengthened the need of having such a book. We need to have a good social and historical basis of seeing, understanding, interpreting and even predicting socio-political events, trends and patterns in Nigeria. It is the primary aim of this Book to provide such a social and historical foundation in understanding and interpreting Nigerian politics in both the colonial and post-colonial eras. My study of the British Colonial Legacy in Nigeria, especially in its application in Northern Nigeria and its long-term consequences in both the colonial and post-colonial Nigeria leaves me with a deep concern for the application of social justice as the most important and effective principle of dealing with and of correcting many socio-political problems confronting Nigeria. The most important goal for us to attain as a nation is the creation and maintenance of a just, participatory and sustainable social order in all parts of Nigeria where no individual or ethic or religious group or region feels oppressed, marginalized or is being treated with demeanor or given a second-class status. The findings and conclusions drawn from this Book are primarily for compelling the application of social justice to the entire Nigerian social order. In order to achieve this noble goal, I have to study and approach the national question and the socio-political problem of Nigeria from the perspective of social ethics. This approach allows for a more serious, critical and constructive evaluation of the Nigerian social order as it was created and established by the Colonial Administration. Furthermore, we seek to examine the long-term consequences of the patterns of relationship of individuals, groups, religions and regions and as well as the political trends and events that have overshadowed both the colonial and post-colonial Nigeria. The application of social ethics as a method and the principle of social justice as a norm to the study of the British Colony Legacy in Nigeria has revealed very interesting, shocking and alarming findings. These findings must be addressed, assessed and evaluated from this normative principle. The entire Book must be judged and interpreted from this very normative perspective. I have in this Book identified and described not only our socio-political problems but also got down to the root causes of such which were primarily rooted in the Colonial legacy. We can trace some of our problems to the policies, administrative practices and attitude of the Colonial Administration towards different ethnic and religious groups and regions. In consequence, the patterns of relationship between ethnic and religious groups and regions were substantially shaped, molded and conditioned by those colonial policies, practices and attitude. Ethno-regional and religious politics, biases, prejudices, discriminations, stereotyping and all kinds of negative sub-national values and interests took root from such colonial policies as they transformed the already existing pre-colonial primordial values and institutions. What social factors, values and institutions were used by the Colonial Administration in its attempt at creating and establishing the Nigerian colonial social order? This social fact is very important to our understanding of the basis and root causes of politics in Nigeria during both the colonial and post-colonial eras. It is my greatest desire to provide a good social-historical basis of understanding political trends, patterns and issues in both colonial and post-colonial situations in Nigeria. In order to achieve this, a study of the Colonial legacy in Northern Nigeria had to be undertaken. The colonial policies towards the Muslim and the non-Muslim Groups of Northern Nigeria was described and analyzed. It is the implications of such colonial policies and their long-term consequences for both Northern Nigeria and the entire Nigeria that concerns this Book. Important issues worthy of note include the following: the Northern (Hausa-Fulani) dominance of Nigerian politics, whether during the colonial or post-colonial period (civilian and military politicians); the ethno-regional and religious politics (North-South axis and the Middle Belt and minority politics); the prominence and dominance of religion, culture, tradition and ethnicity as powerful social factors in Nigerian politics; the frequent religious and communal riots in the Northern States, especially the celebrated Zangon-Kataf issue; and the attempts by the soldier-politicians at solving the socio-political problems of Nigeria. However, the soldier-politicians have succeeded in creating a situation which raises more questions on the military models, theories and assumptions about political and economic development, nation-state building and national integration. The military as a corrective regime, has focused primarily at correcting structural imbalances and then secondly at political and economic development. However, questions of social ethics and social justice in military nation-state building were somewhat ignored or taken up very lightly. This was probably due to a lack of a strong concept of social justice and understanding of the British colonial legacy and its long-term consequences. It appears as if the Military regimes were dominated by the politics of Religion, Culture, Ethnicity and Regionalism and Bureaucratic-Authoritarianism . This Book seeks to bring the supreme importance of social ethics and social justice into the center of Nigerian politics, Nigeria being a segmented and multi-ethnic and multi-religious society. The Nigerian society needs to be restructured, reordered so as to address the issues of social justices and the existence of structures of inequality, insecurity and incompatibility. Our supreme task is to reorder and restructure society in such a way that justice becomes the fundamental social principle. No nation can know and experience peace, unity and stability in the absence of justice. Justice, therefore is the prerequisite and the basis of peace, unity and stability of any nation, Nigeria not the exception. I have approached this study from an inter-disciplinary perspective and for this reason, it covers many areas of interests, such as, social history, social theory and social ethics; culture and religion; colonialism and missions and political and economic development in nation-state building. It is my desired hope and prayer that Nigerians will indeed champion the cause of social justice and seek to create and maintain a just social order where no man or woman, ethnic or religious group, section or region is oppressed. Dr. Yusufu Turaki Jos ECWA Theological Seminary (JETS), Jos April 2009
"Patterns of Persuasion in the Gospels will open the next stage in Synoptic studies. Mack and Robbins have returned synoptic criticism to the road it missed when Bultmann and Dibelius decided to ingnore Greco-Roman education and rhetoric. Starting from a sophisticated and detailed study of what the rhetorical handbooks say about the elaboratioin of chreiai, they illuminate the most basic techniques and logic which the Gospel writers used in developing the Jesus traditions. It is required reading for everyone with a serious interest in the critical study of the Gospels." --Stanley K. Stowers, Brown Univeristy Author of Letter Writing in Greco-Roman Authority "An impressive, programmatic argument, which successfully challenges conventional approaches to the Jesus tradition. It demonstrates the relevance of Hellenistic rhetorical theory for composition analysis of the sayings tradition. A groundbreaking study, which all serious students of the gospels must consider." --David E. Aune, St. Xavier College Author of The New Testament in Its Literary Environment "In this important new book, Mack and Robbins have clarified the patterns of persuasion that form the social, historical, and narrative worlds of the earliest Christians. All those who want a hands-on manual for studying the characters, stories, and argumentation of scripture will welcome this learned discussion of primary texts. Highly recommended for any person who is serious about understanding the Bible." - Ron Cameron, Wesleyan University Author of The Other Gospels