Poetry FM is the first book to explore the dynamic relationship between post-1945 poetry and radio in the United States. Contrary to assumptions about the decline of literary radio production in the television age, the transformation of the broadcasting industry after World War II changed writers’ engagement with radio in ways that impacted both the experimental development of FM radio and the oral, performative emphasis of postwar poetry. Lisa Hollenbach traces the history of Pacifica Radio—founded in 1946, the nation’s first listener-supported public radio network—through the 1970s: from the radical pacifists and poets who founded Pacifica after the war; to the San Francisco Renaissance, Beat, and New York poets who helped define the countercultural sound of Pacifica stations KPFA and WBAI in the 1950s and 1960s; to the feminist poets and activists who seized Pacifica’s frequencies in the 1970s. In the poems and recorded broadcasts of writers like Kenneth Rexroth, Jack Spicer, Allen Ginsberg, Amiri Baraka, Audre Lorde, Pat Parker, Bernadette Mayer, and Susan Howe, one finds a recurring ambivalence about the technics and poetics of reception. Through tropes of static noise, censorship, and inaudibility as well as voice, sound, and signal, these radiopoetic works suggest new ways of listening to the sounds and silences of Cold War American culture.
Poetry FM is the first book to explore the dynamic relationship between post-1945 poetry and radio in the United States. Lisa Hollenbach traces the history of Pacifica Radio--founded in 1946, the nation's first listener-supported public radio network--through the 1970s: from the radical pacifists and poets who founded Pacifica after the war; to the San Francisco Renaissance, Beat, and New York poets who helped define the countercultural sound of Pacifica stations KPFA and WBAI in the 1950s and 1960s; to the feminist poets and activists who seized Pacifica's frequencies in the 1970s.
This book endorses feminist critiques of gender, yet upholds the insight of traditional Christianity that sex, commitment and parenthood are fulfilling human relations. Their unity is a positive ideal, though not an absolute norm. Women and men should enjoy equal personal respect and social power. In reply to feminist critics of oppressive gender and sex norms and to communitarian proponents of Christian morality, Cahill argues that effective intercultural criticism of injustice requires a modest defence of moral objectivity. She thus adopts a critical realism as its moral foundation, drawing on Aristotle and Aquinas. Moral judgment should be based on reasonable, practical, prudent and cross-culturally nuanced reflection on human experience. This is combined with a New Testament model of community, centred on solidarity, compassion and inclusion of the economically or socially marginalised.
This book is a contribution to the Christian ethics of war and peace. It advances peacebuilding as a needed challenge to and expansion of the traditional framework of just war theory and pacifism. It builds on a critical reading of historical landmarks from the Bible through Augustine, Aquinas, the Reformers, Christian peace movements, and key modern figures like Dietrich Bonhoeffer, Reinhold Niebuhr, and recent popes. Similar to just-war theory, peacebuilding is committed to social change and social justice but includes some theorists and practitioners who accept the use of force in extreme cases of self-defense or humanitarian intervention. Unlike just-war theorists, they do not see the justification of war as part of the Christian mission. Unlike traditional pacifists, they do see social change as necessary and possible and, as such, requiring Christian participation in public efforts. Cahill argues that transformative Christian social participation is demanded by the gospel and the example of Jesus, and can produce the avoidance, resolution, or reduction of conflicts. And yet obstacles are significant, and expectations must be realistic. Decisions to use armed force against injustice, even when they meet the criteria of just war, will be ambiguous and tragic from a Christian perspective. Regarding war and peace, the focus of Christian theology, ethics, and practice should not be on justifying war but on practical and hopeful interreligious peacebuilding.
The author examines the theological bases of just war theory and pacifism, espcially in the light of the concept of God, as that motif illuminates Chrsitian discipleship. Differences between the theory of just war and the practice of pacifism are highlighted in the overview of the history of Christian thought on the subject, and the inclusiveness of the ideal of the kingdom for pacifism is emphasized.
The field of bioethics was deeply influenced by religious thinkers as it emerged in the 1960s and early 1970s. Since that time, however, a seemingly neutral political liberalism has pervaded the public sphere, resulting in a deep suspicion of those bringing religious values to bear on questions of bioethics and public policy. As a theological ethicist and progressive Catholic, Lisa Sowle Cahill does not want to cede the "religious perspective" to fundamentalists and the pro-life movement, nor does she want to submit to the gospel of a political liberalism that champions individual autonomy as holy writ. In Theological Bioethics, Cahill calls for progressive religious thinkers and believers to join in the effort to reclaim the best of their traditions through jointly engaging political forces at both community and national levels. In Cahill's eyes, just access to health care must be the number one priority for this type of "participatory bioethics." She describes a new understanding of theological bioethics that must go beyond decrying injustice, beyond opposing social practices that commercialize human beings, beyond painting a vision of a more egalitarian future. Such a participatory bioethics, she argues, must also take account of and take part in a global social network of mobilization for change; it must seek out those in solidarity, those involved in a common calling to create a more just social, political, and economic system. During the past two decades Cahill has made profound contributions to theological ethics and bioethics. This is a magisterial and programmatic statement that will alter how the religiously inclined understand their role in the great bioethics debates of today and tomorrow that yearn for clear thinking and prophetic wisdom.
Billions of dollars are spent every year on promotions, and for some, the payoff is huge. The key is creating promotions that cut through the clutter to delight, astound, amuse, shock, and touch one's intended audience in a memorable and smart way. This book takes intelligent and well-crafted promotions and breaks down the essential elements in a caption-like format so the readers will get the maximum number of promotions and the information they need in the shortest amount of time. Despite the streamlined approach, no critical information is lost. Featuring 140 diverse promotions, Innovative Promotions at Work: A Quick Guide to the Essentials of Effective Design deconstructs each and provides answers to designers' six most important questions: What was the promotion for? What was the concept? What was the goal? What were the challenges? What did the client require? Last, how successful was the piece? The answers to these questions give readers the insight they need to construct a roadmap to a successful promotion of their own.
This stunning guide to improving women's physical, psychological, and emotional health takes an exciting look at how the female brain has adapted to today's world.
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