From youth violence, to the impact of high stakes educational testing, to editorial hand wringing over the moral failures of hip-hop culture, young people of color are often portrayed as gang affiliated, “troubled,” and ultimately, dangerous. The Hip-Hop Generation Fights Back examines how youth activism has emerged to address the persistent inequalities that affect urban youth of color. Andreana Clay provides a detailed account of the strategies that youth activists use to frame their social justice agendas and organize in their local communities. Based on two years of fieldwork with youth affiliated with two non-profit organizations in Oakland, California, The Hip-Hop Generation Fights Back shows how youth integrate the history of social movement activism of the 1960s, popular culture strategies like hip-hop and spoken word, as well as their experiences in the contemporary urban landscape, to mobilize their peers. Ultimately, Clay’s comparison of the two youth organizations and their participants expands our understandings of youth culture, social movements, popular culture, and race and ethnic relations.
In recent years, family law has catapulted from the shadows to the spotlight in public consciousness. The issues that family law addresses--divorce, custody, single parenthood, same-sex marriage, prenuptial contracts, unmarried cohabitation, alternative families--have attracted enormous public attention and have become the subject of celebrated legal disputes, newspaper and magazine articles, television shows and movies, and Presidential campaigns. The modern family serves as a highly-charged symbol of the conflicts that arise within an American culture that professes devotion both to individual rights and family obligations. Family law has shown increasing willingness in the last two decades to resolve these conflicts in favor of individual rights. It has placed heightened emphasis on the autonomy of individual family members, exhibiting greater suspicion of the family as a constraint on self-development. This has translated into a waning influence for the moral vision of family life that assigns rights and obligations to those with formal legal identities such as spouses, parents, or children--a vision expressed in the legal model of status. In its stead has entered the alternative vision of contract, which enables individuals themselves to establish the terms of their relationships, with regulation limited to cases of imminent harm. This vision strives to free individuals from the fetters of communal expectations so that they can pursue genuine intimacy with others. In this timely work, Regan delves into recent legal cases, social theory, and family history to challenge the assumption that contract should serve as the governing principle of family law. The devaluation of status, he claims, puts us at risk of losing the resonance of the family as a cultural model of the responsibilities that flow from relationships with others. In a postmodern world marked by fragmentation of both identity and personal relationships, intimate commitment may rest more than ever on the ability of culture to orient the individual within shared norms of conduct. The challenge therefore is to construct a new model of status--shorn of sexist assumptions, yet based on commitment and responsibility--that will preserve the distinctive character of family law as a narrative about self and other in intimate relationship.
In this pioneering study, historian Andreana Prichard presents an intimate history of a single mission organization, the Universities’ Mission to Central Africa (UMCA), told through the rich personal stories of a group of female African lay evangelists. Founded by British Anglican missionaries in the 1860s, the UMCA worked among refugees from the Indian Ocean slave trade on Zanzibar and among disparate communities on the adjacent Tanzanian mainland. Prichard illustrates how the mission’s unique theology and the demographics of its adherents produced cohorts of African Christian women who, in the face of linguistic and cultural dissimilarity, used the daily performance of a certain set of “civilized” Christian values and affective relationships to evangelize to new inquirers. The UMCA’s “sisters in spirit” ultimately forged a united spiritual community that spanned discontiguous mission stations across Tanzania and Zanzibar, incorporated diverse ethnolinguistic communities, and transcended generations. Focusing on the emotional and personal dimensions of their lives and on the relationships of affective spirituality that grew up among them, Prichard tells stories that are vital to our understanding of Tanzanian history, the history of religion and Christian missions in Africa, the development of cultural nationalisms, and the intellectual histories of African women.
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