The Goddess Revival is a Christianity Today Book Award Winner, 1996. "All of the authors are clearly sympathetic to the problems women have faced in the church throughout its history. They empathize with women who shun the patriarchal oppression of their churches to turn to goddess spirituality. They are also solidly grounded in the Scriptures, Christian theology and church history. They recognize the bondage imposed by goddess worship. This book presents a scholarly and clear consideration of the issues involved and builds a strong case for Christianity as the most woman-friendly alternative. While providing a comprehensive study of goddess spirituality and examining the roots of the movement, the authors focus primarily on God and the way people have understood God through the centuries--in both paganism and the Judeo-Christian tradition--as both male and female. They demonstrate how the uniqueness of God contrasts with the multiplicity of gods and goddesses in pagan spiritualities, while comparing the values in both traditions that are similar (that is, a search for what is good, inner empowerment, unity, positive social change). In the process of building a clear Christian theology, they gently counter the arguments of their pagan opponents. In the end, the reader is left with a glorious picture of the one true God and a clear apologetic for those in nursing who insist that the Christian God is too oppressive and patriarchal to merit our allegience. The appendixes provide a powerful case study of a young woman drawn into witchcraft. She explains why it appealed to her, then how it enslaved her and destroyed her marriage and other relationships. . . The two final appendixes offer some excellent biblical studies on the issues raised in the book. The total package provides an outstanding resource" -- Journal of Christian Nursing
Winner of the 2012 Melville J. Herskovits award (African Studies Association) Throughout southwestern Nigeria, Yoruba men and women create objects called aale to protect their properties�farms, gardens, market goods, firewood�from the ravages of thieves. Aale are objects of such unassuming appearance that a non-Yoruba viewer might not register their important presence in the Yoruba visual landscape: a dried seedpod tied with palm fronds to the trunk of a fruit tree, a burnt corncob suspended on a wire, an old shoe tied with a rag to a worn-out broom and broken comb, a ripe red pepper pierced with a single broom straw and set atop a pile of eggs. Consequently, aale have rarely been discussed in print, and then only as peripheral elements in studies devoted to other issues. Yet aale are in no way peripheral to Yoruba culture or aesthetics. In Vigilant Things, David T. Doris argues that aale are keys to understanding how images function in Yoruba social and cultural life. The humble, often degraded objects that comprise aale reveal as eloquently as any canonical artwork the channels of power that underlie the surfaces of the visible. Aale are warnings, intended to trigger the work of conscience. Aale objects symbolically threaten suffering as the consequence of transgression�the suffering of disease, loss, barrenness, paralysis, accident, madness, fruitless labor, or death�and as such are often the useless residues of things that were once positively valued: empty snail shells, shards of pottery, fragments of rusted iron, and the like. If these objects share �suffering� and �uselessness� as constitutive elements, it is because they already have been made to suffer and become useless. Aale offer would-be thieves an opportunity to recognize themselves in advance of their actions and to avoid the thievery that would make the "useless" people.
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