This 40-page booklet guides individuals through the process of sponsoring fellow pilgrims on The Walk to Emmaus. The authors explore the range of possibilities in the role of the sponsor for the renewal of church leaders, Emmaus communities, and the church.
Exposing how modernist and late-modernist writers tell the stories of their intimate relationships though life writing, this book engages with the process by which these authors become subjects to a significant other, a change that subsequently becomes narrative within their works. Looking specifically at partners in a couple, Janine Utell focuses on such literary pairings as Virginia and Leonard Woolf, Gertrude Stein and Alice B. Toklas, Sylvia Townsend Warner and Valentine Ackland, Christopher Isherwood and Don Bachardy, and Sylvia Plath and Ted Hughes. Utell draws on the latest work in narrative theory and the study of intimacy and affects to shed light on the ethics of reading relationships in the modern period. Focusing on a range of genres and media, from memoir through documentary film to comics, this book demonstrates that stories are essential for our thinking of love, desire and sexuality.
This interdisciplinary book constitutes the first major and comparative study of resilience focused on victims-/survivors of conflict-related sexual violence (CRSV). Locating resilience in the relationships and interactions between individuals and their social ecologies (including family, community, non-governmental organisations and the natural environment), the book develops its own conceptual framework based on the idea of connectivity. It applies the framework to its analysis of rich empirical data from Bosnia-Herzegovina, Colombia and Uganda, and it tells a set of stories about resilience through the contextual, dynamic and storied connectivities between individuals and their social ecologies. Ultimately, it utilises the three elements of the framework – namely, broken and ruptured connectivities, supportive and sustaining connectivities and new connectivities – to argue the case for developing the field of transitional justice in new social-ecological directions, and to explore what this might conceptually and practically entail. The book will particularly appeal to anyone with an interest in, or curiosity about, resilience, and to scholars, researchers and policy makers working on CRSV and/or transitional justice. The fact that resilience has received surprisingly little attention within existing literature on either CRSV or transitional justice accentuates the significance of this research and the originality of its conceptual and empirical contributions. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.
From the end of the Civil War until the early twentieth century, Anglo, immigrant, and African American settlers were moving north and west faster than ministers within the major denominations could follow them with churches. In 1890, Northern Methodists, the largest Protestant denomination, only claimed 3.5 percent of the American population. Roman Catholics claimed 9.9 percent, and African American Baptists, the largest Black denomination, claimed only 18 percent of the African American population. In total, under 30 percent of Americans went to church on a weekly basis. While African American churches served a relatively larger role within their communities, the major white denominations played a minor role in the lives of the working poor. Clergymen like Dwight Moody reflected, "The gulf between the churches and the mases is growing deeper, wider and darker every hour." Home missionaries like Josiah Strong warned, "Few appreciate how we have become a non-churchgoing-people." Strong was right. In large fractions of the country, especially mining and industrial centers in the West, a simple lack of church edifices and long-term ministers to fundraise for them gave way to a vacuum of Protestant, denominational authority. In part, this disconnect between the number of churches and the size of the population was a result of culturally dislocated migrants. In 1890, more than 9 million Americans were foreign-born, and only a small fraction of those Americans had any familiarity with Anglo-Protestant traditions. They were joined by another 1 million African Americans migrants from the South to northern industrial centers. But this was only one of many reasons the poor did not go to church with the wealthy. While middle-class families paid lip service to the importance of building capacious churches, their own policies and practices reinforced the class system. As one minister reflected in 1887, "The working men are largely estranged from the Protestant religion. Old churches standing in the midst of crowded districts are continually abandoned because they do not reach the workingmen." Meanwhile, he continued, "Go into an ordinary church on Sunday morning and you see lawyers, physicians, merchants and business men with their families [-]you see teachers, salesmen, and clerks, and a certain proportion of educated mechanics, but the workingman and his household are not there." As the working-classes swelled with the expansion of American factories, ordained Protestant ministers served an ever-dwindling proportion of the country"--
Why is McLuhan important? What use can we make of his approach to the media today? In this insightful critical introduction, McLuhan's contribution is carefully explained and his reputation reassessed. The book: explains McLuhan's key ideas; engages with critical issues in media and contemporary art; demonstrates the relevance of his work for students of media and communications; addresses his methodological contribution; revises our understanding of his place in the history of ideas.
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