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There can be few people in the early twenty-first century who have not, at some time, asked the question, "Who am I?" or set out to "find themselves." With creative insight and common sense, Dick Keyes offers a novel solution to the modern problem of identity that is found in the very creation of humanity itself. As human beings, we find our worth, value and meaning not in possessions, approval in others'eyes, or in the integration of our emotional life. We truly find ourselves only when we look "beyond identity" to a relationship with the God who made us. Dick Keyes and his wife Mardi, have worked with L'Abri Fellowship for over forty years in Switzerland, England and now in Massachusetts. He is a graduate of Harvard University and Westminster Theological Seminary. He is also the author of: Heroism, Chameleon Christianity, Seeing Through Cynicism
Traces changes in Andean artists' vision of indigenous peoples as well as shifts in the critical discourse surrounding their work between 1920 and 1960.
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Find Passion for Living and Become Unstoppable Imagine starting every day with excitement and purpose. What if you had the power to overcome depression and anxiety? See life with both your physical eyes and God's spiritual eyes. Fasten your seatbe
Beyond Black: Biracial Identity in America is a groundbreaking study of the dynamic meaning of racial identity for multiracial people in post-civil rights America. Kerry Ann Rockquemore and David L. Brunsma document the wide range of racial identities that individuals with one black and one white parent develop, and they provide an incisive sociological explanation of the choices facing those who are multiracial. Stemming from the controversy of the 2000 census and whether an additional "multiracial" category should be added to the survey, this second edition of Beyond Black uses both survey data and interviews of multiracial young adults to explore the contemporary dynamics of racial identity formation. The authors raise social and political questions that are posed by expanding racial categorization on the U.S. census. Book jacket.
American identity has always been capacious as a concept but narrow in its application. Citizenship has mostly been about being here, either through birth or residence. The territorial premises for citizenship have worked to resolve the peculiar challenges of American identity. But globalization is detaching identity from location. What used to define American was rooted in American space. Now one can be anywhere and be an American, politically or culturally. Against that backdrop, it becomes difficult to draw the boundaries of human community in a meaningful way. Longstanding notions of democratic citizenship are becoming obsolete, even as we cling to them. Beyond Citizenship charts the trajectory of American citizenship and shows how American identity is unsustainable in the face of globalization. Peter J. Spiro describes how citizenship law once reflected and shaped the American national character. Spiro explores the histories of birthright citizenship, naturalization, dual citizenship, and how those legal regimes helped reinforce an otherwise fragile national identity. But on a shifting global landscape, citizenship status has become increasingly divorced from any sense of actual community on the ground. As the bonds of citizenship dissipate, membership in the nation-state becomes less meaningful. The rights and obligations distinctive to citizenship are now trivial. Naturalization requirements have been relaxed, dual citizenship embraced, and territorial birthright citizenship entrenched--developments that are all irreversible. Loyalties, meanwhile, are moving to transnational communities defined in many different ways: by race, ethnicity, gender, religion, age, and sexual orientation. These communities, Spiro boldly argues, are replacing bonds that once connected people to the nation-state, with profound implications for the future of governance. Learned, incisive, and sweeping in scope, Beyond Citizenship offers a provocative look at how globalization is changing the very definition of who we are and where we belong.
There is something deeply problematic about the ways that Jews, particularly in America, talk about “Jewish identity” as a desired outcome of Jewish education. For many, the idea that the purpose of Jewish education is to strengthen Jewish identity is so obvious that it hardly seems worth disputing—and the only important question is which kinds of Jewish education do that work more effectively or more efficiently. But what does it mean to “strengthen Jewish identity”? Why do Jewish educators, policy-makers and philanthropists talk that way? What do they assume, about Jewish education or about Jewish identity, when they use formulations like “strengthen Jewish identity”? And what are the costs of doing so? This volume, the first collection to examine critically the relationship between Jewish education and Jewish identity, makes two important interventions. First, it offers a critical assessment of the relationship between education and identity, arguing that the reification of identity has hampered much educational creativity in the pursuit of this goal, and that the nearly ubiquitous employment of the term obscures significant questions about what Jewish education is and ought to be. Second, this volume offers thoughtful responses that are not merely synonymous replacements for “identity,” suggesting new possibilities for how to think about the purposes and desired outcomes of Jewish education, potentially contributing to any number of new conversations about the relationship between Jewish education and Jewish life.
This book seeks to revive dialectical materialist interpretations of sexuality, relevant to K-12 settings and society. Issues addressed include: sexuality and the curriculum, theories of the family, critiques of postmodernism, socialist feminism, and activist tactics/strategies for organizing in K-12 settings.
The death of Princess Diana unleashed an international outpouring of grief, love, and press attention virtually unprecedented in history. Yet the exhaustive effort to link an upper class white British woman with "the people" raises questions. What narrative of white femininity transformed Diana into a simultaneous signifier of a national and global popular? What ideologies did the narrative tap into to transform her into an idealized woman of the millennium? Why would a similar idealization not have appeared around a non-white, non-Western, or immigrant woman? Raka Shome investigates the factors that led to this defining cultural/political moment and unravels just what the Diana phenomenon represented for comprehending the relation between white femininity and the nation in postcolonial Britain and its connection to other white female celebrity figures in the millennium. Digging into the media and cultural artifacts that circulated in the wake of Diana's death, Shome investigates a range of theoretical issues surrounding motherhood and the production of national masculinities, global humanitarianism, transnational masculinities, the intersection of fashion and white femininity, and spirituality and national modernity. Her analysis explores how images of white femininity in popular culture intersect with issues of race, gender, class, sexuality, and transnationality in the performance of Anglo national modernities. Moving from ideas on the positioning of privileged white women in global neoliberalism to the emergence of new formations of white femininity in the millennium , Diana and Beyond fearlessly explains the late princess's never-ending renaissance and ongoing cultural relevance.
'Caste' is today almost universally perceived as an ancient and unchanging Hindu institution preserved solely by a deep-seated religious ideology. Yet the word itself is an importation from sixteenth-century Europe. This book tracks the long history of the practices amalgamated under this label and shows their connection to changing patterns of social and political power down to the present. It frames caste as an involuted and complex form of ethnicity and explains why it persisted under non-Hindu rulers and in non-Hindu communities across South Asia.