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A Peruvian scholar focuses on the cultural significance of illicit sexual practices in seventeenth-century Lima.
A restoration of the agency and influence of free African-descended women in colonial Mexico through their traces in archives "A breathtaking study that places free African-descended women at the nexus of questions about religion, commerce, and the law in colonial Mexico. Danielle Terrazas Williams has produced a dazzling and important contribution to the history of women, family, race, and slavery in the Americas."--Sophie White, author of Voices of the Enslaved The Capital of Free Women examines how African-descended women strove for dignity in seventeenth-century Mexico. Free women in central Veracruz, sometimes just one generation removed from slavery, purchased land, ran businesses, managed intergenerational wealth, and owned slaves of African descent. Drawing from archives in Mexico, Spain, and Italy, Danielle Terrazas Williams explores the lives of African-descended women across the economic spectrum, evaluates their elite sensibilities, and challenges notions of race and class in the colonial period.
"For the Winthrop collection's international debut exhibition, curators at the Fogg Art Museum of the Harvard University Art Museums, headed by Stephan Wolohojian, organized the selection and invited more than sixty specialists to write on artworks in their particular area of expertise. Works include such highlights in their creator's oeuvre as Jacques-Louis David's sketchbooks for The Coronation of Napoleon and the Crowning of Josephine, Theodore Gericault's Mutiny on the Raft of the Medusa, Vincent van Gogh's The Blue Cart, Jean-Auguste-Dominique Ingres's Odalisque with the Slave, William Blake's illustrations for the Divine Comedy, Dante Gabriel Rosetti's Blessed Damozel, and James Abbott McNeill Whistler's Nocturne in Blue and Silver. In addition, an essay by Wolohojian provides a fascinating and informative description of Winthrop and the growth of his collection."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
Delattre implicitly promoting the "bad apple" theory of police corruption and brutality, discusses how to promote good values in individual police officers through training and discusses how those values should lead officers to act in a variety of situations. This new edition adds a chapter on terrorism and policing, complaining that police lack the tools to effectively prosecute the "War on Terrorism" and examining issues of racial profiling.
Reading God's will and a man's Last Will as ideas that reinforce one another, this study shows the relevance of England's early modern crisis, regarding faith in the will of God, to current debates by legal academics on the theory of property and its succession. The increasing power of the dead under law in the US, the UK, and beyond-a concern of recent volumes in law and social sciences-is here addressed through a distinctive approach based on law and humanities. Vividly treating literary and biblical battles of will, the book suggests approaches to legal constitution informed by these dramas and by English legal history. This study investigates correlations between the will of God in Judeo-Christian traditions and the Last Wills of humans, especially dominant males, in cultures where these traditions have developed. It is interdisciplinary, in the sense that it engages with the limits of several fields: it is informed by humanities critical theory, especially Benjaminian historical materialism and Lacanian psychoanalysis, but refrains from detailed theoretical considerations. Dramatic narratives from the Bible, Shakespeare, and Milton are read as suggesting real possibilities for alternative inheritance (i.e., constitutional) regimes. As Jenkins shows, these texts propose ways to alleviate violence, violence both personal and political, through attention to inheritance law.
This volume brings into dialogue the ancient wisdom of Augustine of Hippo, a bishop of the early Christian Church of the fourth and fifth centuries, with contemporary theologians and ethicists on the topic of the environment and humanity’s place in and responsibility to it. The contributors vary widely in their estimation of how sustained and useful such a dialogue might be, from outright dismissal of the church father to extended speculation with him and in his spirit. Their conclusions impact our views of God and both human and non-human creation. Such engagement should influence any future discussion of how Christianity and environmentalism can interact or influence one another.
These essays reflect possibilities and practices of radical democracy and radical ecclesia that take form in the textures of relational care for the radical ordinary. Hauerwas and Coels point out political and theological imaginations beyond the political formations, which seems to be the declination and the production of death. The authors call us to a revolutionary politics of 'wild patience' that seeks transformation through attentive practices of listening, relationship-building, and a careful tending to places, common goods, and diverse possibilities for flourishing.
The definitive edition of the classic, myth-shattering history of the American family Leave It to Beaver was not a documentary, a man's home has never been his castle, the "male breadwinner marriage" is the least traditional family in history, and rape and sexual assault were far higher in the 1970s than they are today. In The Way We Never Were, acclaimed historian Stephanie Coontz examines two centuries of the American family, sweeping away misconceptions about the past that cloud current debates about domestic life. The 1950s do not present a workable model of how to conduct our personal lives today, Coontz argues, and neither does any other era from our cultural past. This revised edition includes a new introduction and epilogue, exploring how the clash between growing gender equality and rising economic inequality is reshaping family life, marriage, and male-female relationships in our modern era. More relevant than ever, The Way We Never Were is a potent corrective to dangerous nostalgia for an American tradition that never really existed.