The 1925 trial of John Scopes in tiny Dayton, Tennessee, remains a defining moment in American history. This "trial of the century"--a "media event" before the term was coined--addressed issues that still affect our society today, such as control of the school curriculum, the ongoing tensions between science and faith in public schools, and the ramifications of teaching evolution and human origins. This book is the first encyclopedic treatment of the Scopes Trial. The text draws on media reports, family interviews, and Scopes' personal correspondence, providing new information and perspectives. The book includes previously unseen photos and information about Scopes and his relatives, as well as insights about the trial's instigators, participants, and issues, all organized in a concise and easily accessible format.
Scholars have made urban mothers living in poverty a focus of their research for decades. These women’s lives can be difficult as they go about searching for housing and decent jobs and struggling to care for their children while surviving on welfare or working at low-wage service jobs and sometimes facing physical or mental health problems. But until now little attention has been paid to an important force in these women’s lives: religion. Based on in-depth interviews with women and pastors, Susan Crawford Sullivan presents poor mothers’ often overlooked views. Recruited from a variety of social service programs, most of the women do not attend religious services, due to logistical challenges or because they feel stigmatized and unwanted at church. Yet, she discovers, religious faith often plays a strong role in their lives as they contend with and try to make sense of the challenges they face. Supportive religious congregations prove important for women who are involved, she finds, but understanding everyday religion entails exploring beyond formal religious organizations. Offering a sophisticated analysis of how faith both motivates and at times constrains poor mothers’ actions, Living Faith reveals the ways it serves as a lens through which many view and interpret their worlds.
The United States contributes more foreign aid than any other state in the world, and it is often recognized as a leader in engaging religious organizations in aid delivery. Faith in Foreign Aid is the first book to closely examine how the relationship between religious organizations and USAID plays out in practice. Faith in Foreign Aid relies on an original dataset to trace faith-based funding patterns in US foreign aid from 2001 to 2021. The findings show that despite America’s push to engage religious organizations in aid, the total number of religious organizations it funds is relatively low, especially when compared with the number of USAID’s secular partners. These faith-based organizations (FBOs) also represent the minority of US-based development FBOs broadly. Relying on extensive original survey and interview data, the book suggests that many religious organizations are deterred from applying for public funding because they perceive the government as biased against them, or fear their religious mission might be challenged. In addition to investigating why some FBOs eschew government funds, the book also examines why some FBOs choose to partner with USAID and what this relationship can look like. Faith in Foreign Aid highlights the voices and experiences of FBOs, showing a way for more effective engagement between religious organizations and government actors. The book will be of interest to researchers across public policy, development, religion, and political science, as well as to practitioners at USAID and development organizations.
This volume offers an in-depth examination of a diverse range of faith-based programs implemented in three different geographical locales: family support in rural Mississippi, transitional housing in Michigan, and addiction recovery in the Pacific Northwest (Washington-Oregon). Various types of religious service providers—faith-intensive and faith-related—are carefully examined, and secular organizations also serve as an illuminating point of comparison. Among other insights, this book reveals how the “three C’s” of social service provision—programmatic content, organizational culture, and ecological context—all combine to shape the delivery of welfare services in the nonprofit world. This book warns against simplistic generalizations about faith-based organizations. Faith-based providers exhibit considerable diversity and, quite often, remarkable resilience in the face of challenging social circumstances. An appreciation of these nuances is critical as policies concerning faith-based organizations continue to evolve.
An Unruly World? examines how fast transnational capitalism is re-making the rules of the game throughout the world of the late twentieth century. Ranging in focus from analyses of "soft capitalism" and the rhetoric of speed in US political discourse, to the post-Cold War organizational drives of international trade unions, and the efforts of citizen groups to challenge trade and financial regimes, the chapters analyse the diverse conundrums thrown up by a seemingly unruly globalization. Whereas contemporary literature appears to argue that the process of globalization is leading to an increasingly uncontrollable world, this book suggests that this is not, however, a world bereft of rules and rulers. Indeed the rules governing the global economy are today more strictly enforced by intellectual organization and the rhetoric of neoliberalism than ever before.
Susan M. Ryan explores antebellum Americans' preoccupation with the language and practice of benevolence. Drawing on a variety of cultural and literary texts, she traces how people working and writing within social reform movements—and their outspoken opponents—helped solidify racial and class ideologies that ultimately marginalized even the most "deserving" poor. "The links between race and the relations of benevolence occasioned much soul-searching among antebellum Americans," Ryan explains. "In a period of heated public debate over issues such as slavery, Indian removal, and non-Protestant immigration, the categories of blackness, Indianness, and a generic 'foreignness' came to signify, for many whites, need itself." Ryan puts familiar literary works such as Herman Melville's The Confidence-Man, Frederick Douglass's My Bondage and My Freedom, and Harriet Beecher Stowe's Uncle Tom's Cabin back into dialogue with a broad range of print materials: the reports of charity societies, African American and Native American newspapers, juvenile fiction, travel writing, cartoons, sermons, and tract literature. In the process, she dispels the myth that authors usually classified as literary were responding to a simple and unquestioned cult of benevolence. Rather, she contends, they were participating in the complex and often rancorous debates occurring within the broader culture over how good intentions should be expressed and enacted.Ryan's inquiry into the antebellum culture of benevolence has implications for contemporary U.S. society, resonating especially with recent debates over welfare reform, the politics of compassionate conservatism, and representations of "welfare queens" and violent urban youth. As Ryan writes, "The conversations that this book reconstructs remind us of our ongoing participation in the national ritual of laying claim to good intentions.
This book offers a timely and compelling look at religion and poverty, focusing primarily on the two largest world religions, Christianity and Islam, and considering religion and poverty in the United States and international contexts. Written by social scientists, the book incorporates relevant theology with a focus on how theology is lived in relation to issues of poverty. Topics include religion as it relates to social service provision, lived religion, philanthropy, faith-based social movements, public policy, and more. This volume synthesizes existing research on religion and poverty and includes new original research. It is an essential resource for upper-level undergraduate or graduate courses focused on religion and poverty and is also an outstanding supplementary text for broader courses in religion, poverty, social welfare, philanthropy, and non-profit organizations.
If you crave the real experience of God’s presence in your daily life… If you sense there’s more to Christianity than service, study, and superficial spirituality… If you’re ready to go beyond knowing about God to truly knowing Him… Here’s where life with God begins. Is God really like a father who cares about the details of our everyday lives? Then why does He often seem so far away, distant in the moments when we could most use a personal touch from Him? So many of us have lived in that unspoken longing. In these incredible stories, you’ll see how one person found that God is not always content to wait for us to discover Him amid the clutter of life. Instead, when we simply hold out our hands, He illuminates our ordinary world and gives us new eyes to see. Closer Than Your Skin traces the journey of an ordinary Christian who longed to move beyond the trappings of faith to genuine life with God. Her story reveals how to overcome the obstacles that most often block such intimate connection. Through this remarkable account, you’ll gain tangible insight into what a daily, vibrant companionship with the Creator really feels like once you wake up to the eternal reality all around you. Interactive study guide included.
In the Age of Revolution, how did American women conceive their lives and marital obligations? By examining the attitudes and behaviors surrounding the contentious issues of family, contraception, abortion, sexuality, beauty, and identity, Susan E. Klepp demonstrates that many women--rural and urban, free and enslaved--began to radically redefine motherhood. They asserted, or attempted to assert, control over their bodies, their marriages, and their daughters' opportunities. Late-eighteenth-century American women were among the first in the world to disavow the continual childbearing and large families that had long been considered ideal. Liberty, equality, and heartfelt religion led to new conceptions of virtuous, rational womanhood and responsible parenthood. These changes can be seen in falling birthrates, in advice to friends and kin, in portraits, and in a gradual, even reluctant, shift in men's opinions. Revolutionary-era women redefined femininity, fertility, family, and their futures by limiting births. Women might not have won the vote in the new Republic, they might not have gained formal rights in other spheres, but, Klepp argues, there was a women's revolution nonetheless.
In 1789, the year Annie Henry turns sixteen, her family moves to Leatherwood on the frontier and she ends up in Richmond, where she gets a close look at the Revolutionary War.
In 1775 in Virginia, Patrick Henry's ten-year-old daughter, Annie, tries to concentrate on her day-to-day activities but is increasingly caught up in her father's role in the colonists' growing unrest.
In 1789, the year Annie Henry turns sixteen, her family moves to Leatherwood on the frontier and she ends up in Richmond, where she gets a close look at the Revolutionary War.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
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