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Earthly Encounters develops a fuller account of the lived experience of racialized gender formation as it exists on this planet, earth. It analyzes sensations: the chill of winter, the warm embrace of the wind, the feeling of being immersed in water, and a stifling sense of containment. Through this analysis in settler colonial and colonial contexts, in twentieth-century North America and Africa, Stephanie D. Clare shows how sensation is unevenly distributed within social worlds and productive of racial, national, and gendered subjectivities. From revealing the relevance of phenomenology, especially in the writings of Maurice Merleau-Ponty and Frantz Fanon, to debates concerning new materialism and affect theory, Clare shows how the phenomenology of race and gender must consider both the production of the body-subject and the environment. She concludes by making a case for the continued significance of sensation in the context of the Anthropocene.
A feminist approach to the Anthropocene that recovers the relevance of sensation and phenomenology. Earthly Encounters develops a fuller account of the lived experience of racialized gender formation as it exists on this planet, earth. It analyzes sensations: the chill of winter, the warm embrace of the wind, the feeling of being immersed in water, and a stifling sense of containment. Through this analysis in settler colonial and colonial contexts, in twentieth-century North America and Africa, Stephanie D. Clare shows how sensation is unevenly distributed within social worlds and productive of racial, national, and gendered subjectivities. From revealing the relevance of phenomenology, especially in the writings of Maurice Merleau-Ponty and Frantz Fanon, to debates concerning new materialism and affect theory, Clare shows how the phenomenology of race and gender must consider both the production of the body-subject and the environment. She concludes by making a case for the continued significance of sensation in the context of the Anthropocene. “This book charts a course that is simultaneously materialist and attentive to the politics of representation. It aims to hold on to the legacy of feminist theory and to develop a queer political strategy that on the one hand gives an account of the earth as an active, living organism and, on the other hand, holds on to the critique of the politics of representation.”— Astrid Deuber-Mankowsky, Ruhr-Universität Bochum
During the early modern period, western Europe was transformed by the proliferation of new worlds—geographic worlds found in the voyages of discovery and conceptual and celestial worlds opened by natural philosophy, or science. The response to incredible overseas encounters and to the profound technological, religious, economic, and intellectual changes occurring in Europe was one of nearly overwhelming wonder, expressed in a rich variety of texts. In the need to manage this wonder, to harness this imaginative overabundance, Mary Baine Campbell finds both the sensational beauty of early scientific works and the beginnings of the divergence of the sciences—particularly geography, astronomy, and anthropology—from the writing of fiction. Campbell's learned and brilliantly perceptive new book analyzes a cross section of texts in which worlds were made and unmade; these texts include cosmographies, colonial reports, works of natural philosophy and natural history, fantastic voyages, exotic fictions, and confessions. Among the authors she discusses are André Thevet, Thomas Hariot, Francis Bacon, Galileo, Margaret Cavendish, and Aphra Behn. Campbell's emphasis is on developments in England and France, but she considers works in languages other than English or French which were well known in the polyglot book culture of the time. With over thirty well-chosen illustrations, Wonder and Science enhances our understanding of the culture of early modern Europe, the history of science, and the development of literary forms, including the novel and ethnography.
This book began when the author realised that, when people said they were fascinated by particular biblical passages, they were usu- ally ones that presented dramatic encounters between people and between God and people. Such are the passages interpreted in this book. They usually set a vivid scene that heightens the dramatic nature of the encounter, and animated dialogue often directly ad- dresses the reader. There is also animated action that is vividly striking and often sudden and unexpected. These features involve the readers themselves and may question them about what they expect. Indeed the dramatic encounters provocatively lead to unex- pected new life in the future.
Called: Recovering Lutheran Principles for Ministry and Vocation traces Lutherans' views on ministerial call and constructively reorients the call to Luther's doctrine of vocation. The book provides insights to those considering the office of ministry and encourages all believers to live their spiritual priesthood in response to neighbors' needs.
Foucault and Family Relations: Governing from a Distance in Australia analyzes how notions of property ownership were instrumental in maintaining family stability and continuity in rural Australia, outlining how inheritance and divorce laws functioned to govern the internal relationships of families to assist the state to ‘rule from a distance’. Using a selection of Foucault’s ideas on the “family”, sexuality, race, space and economics this books shows how “property” operated as a disciplinary device, which was underpinned by “technical ideas”, such as surveying and cartography. This book uses legal judgments as a form of ethnography to show how property, as a socio-technical device, allowed a degree of local freedom for owners. This aspect of property allowed the state to stimulate ideas of local freedom to assist in “ruling from a distance,” demonstrating how the rural family as a domestic unit became a key field of intervention for the state as the family represented a bridge to larger relationships of power.
The earliest Christians believed Jesus was an ancient celestial being who put on a bodysuit of flesh, died at the hands of dark forces, and then rose from the dead and ascended back into the heavens. But the writing we have today from that first generation of Christians never says where they thought he landed, where he lived, or where he died. The idea that Jesus toured Galilee and visited Jerusalem arose only a lifetime later, in unsourced legends written in a foreign land and language. Many sources repeat those legends, but none corroborate them. Why? What exactly was the original belief about Jesus, and how did this belief change over time? In Jesus from Outer Space, noted philosopher and historian Richard Carrier summarizes for a popular audience the scholarly research on these and related questions, revealing in turn how modern attempts to conceal, misrepresent, or avoid the actual evidence calls into question the entire field of Jesus studies--and present-day beliefs about how Christianity began.
Was the stripping and exposure of Jesus a form of sexual abuse? If so, why does such a reading of Jesus’ suffering matter? The combined impact of the #MeToo movement and a further wave of global revelations on church sexual abuse have given renewed significance to recent work naming Jesus as a victim of sexual abuse. Timely and provocative "When did we see you naked?" presents the arguments for reading Christ as an abuse victim, as well as exploring how the position might be critiqued, and what implications and applications it might offer to the Church.
"Racial Climates, Ecological Indifference offers a powerful intervention to the field of climate justice scholarship by addressing a neglected aspect of the field of climate justice, namely systemic racisms. Building on the work of Black feminist theorists, Tuana develops an ecointersectional approach designed to reveal the depth and complexities of racial climates overlooked even in the environmental justice literature. Tuana's conception of ecological indifference underscores the disposition of seeing the environment as a resource for human consumption and enjoyment, a resource that is as usable, fungible, disposable, and without intrinsic worth or standing. The many examples in the book offer new insights demonstrating that systemic racisms emerge out of and give rise to environmental degradation, that is, they are often mutually constitutive. The ecointersectional analyses provided throughout the book reveal that ecological indifference and climate injustice are two sides of the same coin. Tuana identifies three distinctive but interrelated domains in which the intersections between systemic racisms and ecological indifference are manifest: 1. Differential distribution of harms/benefits due to systemic racisms; 2. Racist institutions and practices fueling or causing environmental destruction; 3. The basic social structures that generate environmental destruction being the same ones that generate systemic oppression of certain groups of people. One of the aims of Racial Climates, Ecological Indifference is to underscore that any effort to protect the environment must also be a fight against systemic racisms and other forms of systemic inequity"--