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This book 'hunts and gathers' across different historical epochs and situations, juxtaposing biblical materials and hip-hop, Christian colonialism and vodou, personal experience and racial politics, poetics and high theory, in order to challenge the current crisis of sustainability from the perspective indigenous communities and deep ancestry.
This book 'hunts and gathers' across different historical epochs and situations, juxtaposing biblical materials and hip-hop, Christian colonialism and vodou, personal experience and racial politics, poetics and high theory, in order to challenge the current crisis of sustainability from the perspective indigenous communities and deep ancestry.
This book offers resources for re-imagining the biblical vision of water for a time quickly emerging as “the century of water wars.” It takes its urgency from the author’s 5-year activist engagement with a grass-roots-led social movement, pushing back on Detroit water shutoffs as global climate crises intensify. Concerned with both white supremacist “biopolitics” and continuing settler colonial reliance on the Doctrine of Christian Discovery, and beholden to an interreligious methodology of “crossing over and coming back,” the text creatively re-reads the biblical tradition under tutelage to the mythologies and practices of various indigenous cultures (Algonquian/Huron, Haitian/Vodouisant, and Celtic/Norman) whose embrace of water is animate and spiritual as well as political and communal. Not enough, today, merely to engage the political battle over water rights, however; indigenous wisdom and biblical prophecy alike insist that recovery of water spirituality is central to a sustainable future.
This book takes its motive force from our contemporary climate crisis. It seeks to reorient human (and especially Christian) understanding, towards a more ecologically-focused, indigenously-informed way-of-living. James W. Perkinson argues that our current eco-climatic and socio-political emergency is the culmination of a 5,000-year history of supremacist "settlement," in which city-states first emergent in Mesopotamia and Egypt not only begin coercively organizing labor into surplus production and ecosystems into inordinate and destructive yields of "goods," but in the process, also simultaneously "deform" the Spirit-World "haloing" of natural phenomenon into outsized service of imperial reach. Perkinson recognizes globalized humanity as an emerging monstrosity destroying both human culture and the world. How we re-envision and revalue, at our critical juncture, our inescapable interdependence with the more-than-human world as peer and teacher and even "elder," is the central theme that throbs below the surface of the very disparate topics commanding attention in each chapter. James W. Perkinson is a long-time activist/educator/poet living more than 35 years as a settler on Three Fires land in inner-city Detroit, teaching social ethics and spirituality at Ecumenical Theological Seminary. He holds a Ph.D. in theology from the University of Chicago and is the author of eight books.
"These are the end-times." This is a time of economic uncertainty, political oppression and cultural unraveling. Drawing from sources ranging from the ancient traditions to contemporary science, explore the narratives that have brought us the brink of apocalypse and invites us to re-imagine our place in the world.
Religion has power structures that require and justify its existence, spread its influence, and mask its collaboration with other power structures. Power, like religion, is in collaboration. Along this line, this book affirms that one could see and study the power structures and power relations of a religion in and through the missions of empires. Empires rise and roam with the blessings and protections of religious power structures (e.g., scriptures, theologies, interpretations, traditions) that in return carry, propagate and justify imperial agendas. Thus, to understand the relation between religion and power requires one to also study the relation between religion and empires. Christianity is the religion that receives the most deliberation in this book, with some attention to power structures and power relations in Hinduism and Buddhism. The cross-cultural and inter-national contributors share the conviction that something within each religion resists and subverts its power structures and collaborations. The authors discern and interrogate the involvements of religion with empires past and present, political and ideological, economic and customary, systemic and local. The upshot is that the book troubles religious teachings and practices that sustain, as well as profit from, empires.
Postcolonial Politics and Theology seeks to reform and reimagine the field of political theology—uprooting it from the colonial soil—using the comparative lenses of postcolonial politics and theology to bring attention to the realities of the Global South. Kwok Pui-lan traces the history of the political impacts of Western theological development, especially developments in the U.S. context, and the need to shift these interlocking fields toward non-Western traditions in theory and practice. A special focus of the book is on the changing sociopolitical realities of American Empire and Sino-American competition, illustrated in Donald Trump's slogan of "Make America Great Again" and Xi Jinping’s hope for a “China Dream.” The shifting of U.S. and Asian relationships highlights the need to move our theological and political categories away from a vision of strongman domination and toward a postmodern, postcolonial, and transnational world, especially exemplified in the Asia Pacific context. Throughout, Kwok overturns the idea of centering one cultural framework and marginalizing others in favor of living into a multiplicity of deeply contextual theologies. She explores how these theologies are being developed in global, postcolonial contexts, through struggles for democracy and civil disobedience in Hong Kong, by efforts to reclaim selfhood and sexual identity from exploitative colonial desire, through the work of interreligious solidarity and peacebuilding, and in the practice of earth care in the face of ecological crisis.
In this volume, the first panoramic study of music in the apocalyptic mode, an international and trans-disciplinary array of scholars and composers explore the resonance of the ancient biblical Revelation of John across the centuries in musical works as diverse as El Cant de la Sibil·la, the Dies Irae, cantatas and oratorios by Bach and Telemann, Wagner's Der Ring des Nibelungen, Schoenberg’s Second String Quartet, African American Spirituals, Messiaen’s Quatuor pour la fin du temps, Christian “ApokRock,” Hip-hop, Grimes’s album Miss Anthropocene, and the songs of Bob Marley and Bob Dylan. This innovative volume will engage scholars, students, and all those interested in the intersection of music, religion, history, and popular culture.
Providing a comprehensive and widely accessible investigation into Mullā Ṣadrā’s works, this book establishes his political philosophy and instigates a dialogue on the relevance of Ṣadrā’s philosophy to present day challenges. Investigating Ṣadrā’s primary sources, the book reveals that his discourse on politics cannot be interpreted as a discursive springboard for hierocracy and political authority of jurists, nor does the mystical attitude of his philosophy (with its emphasis on the inner aspects of religion) promote an idea of quietism or a fundamental separation of religion and politics. Laying the groundwork for further translations and interpretation, this volume is not just concerned with ‘political philosophy’ as yet another particular and limited facet of Ṣadrā’s overall system. Rather, through unifying mystical, intellectual and political aspects of this singular philosopher, the volume is concerned with properly contextualizing and understanding the guiding intentions and inspirations that unify and underlie all of his creative philosophical endeavour. This pioneering and provocative work of genuine reflection is a new contribution to the wider subject of political philosophy. It will be of interest to researchers of political philosophy, Islamic philosophy, mysticism, theology, history and Iranian studies.
In Fragile World: Ecology and the Church, scholars and activists from Christian communities as far-flung as Honduras, the Philippines, Colombia, and Kenya present a global angle on the global ecological crisis—in both its material and spiritual senses—and offer Catholic resources for responding to it. This volume explores the deep interconnections, for better and for worse, between the global North and the global South, and analyzes the relationship among the physical environment, human society, culture, theology, and economics—the “integral ecology” described by Pope Francis in Laudato Si’. Integral ecology demands that we think deeply about humans and the physical environment, but also about the God who both created the world and sustains it in being. At its root, the ecological crisis is a theological crisis, not only in the way that humans regard creation and their place in it, but in the way that humans think about God. For Pope Francis in Laudato Si’, the root of the crisis is that we humans have tried to put ourselves in God’s place. According to Pope Francis, therefore, “A fragile world, entrusted by God to human care, challenges us to devise intelligent ways of directing, developing, and limiting our power.”