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A father’s personal and intimate account of his Filipino and Alaska Native family’s experiences, and his search for how to help his children overcome the effects of historical and contemporary oppression. In a series of letters to his mixed-race Koyukon Athabascan family, E. J. R. David shares his struggles, insecurities, and anxieties as a Filipino American immigrant man, husband, and father living in the lands dominated by his family’s colonizer. The result is We Have Not Stopped Trembling Yet, a deeply personal and heartfelt exploration of the intersections and widespread social, psychological, and health implications of colonialism, immigration, racism, sexism, intergenerational trauma, and internalized oppression. Weaving together his lived realities, his family’s experiences, and empirical data, David reflects on a difficult journey, touching upon the importance of developing critical and painful consciousness, as well as the need for connectedness, strength, freedom, and love, in our personal and collective efforts to heal from the injuries of historical and contemporary oppression. The persecution of two marginalized communities is brought to the forefrontin this book. Their histories underscore and reveal how historical and contemporary oppression has very real and tangible impacts on Peoples across time and generations. “What you’re reading is a groundbreaking book: part personal memoir, part rigorous scholarship, part passionate manifesto, altogether original. We Have Not Stopped Trembling Yet is an essential work in these unprecedented times. E. J. R. David is among the leading Filipino thinkers we have today, and this book more than lives up to that distinction. Read it, share it, talk about it.” — Jose Antonio Vargas, Pulitzer Prize–winning journalist, Emmy-nominated filmmaker, and founder and CEO of Define American “David, through his deeply personal words to his family and community, masterfully calls our attention to the systemic injustices that perpetuate themselves under the false promises of the American Dream; offered only to some, invisibly blocked to others. We, the witnesses and fellow victims to this truth cannot look away—we must not. Maraming salamat, E. J., for your vulnerability and courage. May it serve to grow the awareness necessary to shift the trajectory of our future ancestors’ experiences.” — Jorie Ayyu Paoli, Vice President and Indigenous Operations Director, First Alaskans Institute “David is gifted with the wisdom and philosophical acumen of an Elder. I emerged from the deep, dark truths about the aftermath of colonialism emanating from David’s heart with an amplified sense of urgency to instill hope, resilience, and belief in current and coming generations that this world can and will be ‘a better place.’” — Pausauraq Jana Harcharek, Director of Iñupiaq Education, North Slope Borough School District “David has written a spiritual, self-examination, and cultural critique of his American and his Filipino family. It reminds me of the duality of Black consciousness elegantly depicted by W. E. B. Dubois. In the final summation, he exhorts his native family to love and believe in themselves, to shed the idea that they are special because of their Americanness, and to reclaim their kapwa—their humanity. He also challenges White America to find theirs. David has rendered a powerful and valuable meditation, guided by self-reflection and familial love, and grounded in intellectual discernment and a generosity of spirit. An inspiring and informative read.” — James M. Jones, author of Prejudice and Racism, Second Edition “This bookis a heartbreaking and heart-validating masterpiece about a Filipino American immigrant man who worries about the future of his children in what was once deemed a ‘post-racial’ America. In his letters to his family, he tackles a spectrum of issues affecting people of color—from unlawful police deaths to historical trauma to immigration reform. His intersectional lens in understanding how his own multiracial kids may be forced to overcome obstacles like colonial mentality, toxic masculinity, institutional sexism, and stereotype threat is one that is rare, raw, and refreshing for an academic. He brilliantly uses personal stories, historical facts, and contemporary media accounts, while tying in scientific psychological and epidemiological research, to demonstrate how racism, classism, sexism, heterosexism, and other forms of oppression are slowly killing us. In sharing the grief, anger, and trauma of losing his childhood friend to unjust police violence, his voice becomes one that represents the weight that ‘woke’ Black and Brown Americans carry with us daily, as we continue to survive, thrive, and tremble in this society.” — Kevin L. Nadal, author of Filipino American Psychology: A Handbook of Theory, Research, and Clinical Practice “David takes often theoretical constructs such as ‘internal oppression,’ ‘white privilege,’ ‘historical trauma,’ and provides visceral, emotional contexts through examination of his own personal life and the lives of his loved ones, both ancestral and current. He delivers those contexts through well-crafted letters to his wife, sons, and daughter explaining the complexities of their realities in an approachable, easy-to-understand manner. One of David’s most striking analyses is bridging the perceived gulf between Native Americans and his status as a Filipino who immigrated to Native American lands. This is an important work that ties together histories, generations, and peoples and provides the reader with a solid grounding to challenge the dominant narrative.” — Bonnie Duran, Indigenous Wellness Research Institute, University of Washington “History is about stories of conquests through the ages. Historians often write those stories with a dispassionate view of colonization and oppression. E. J. R. David’s book gives a personal narrative on topics of oppression and racism to his family. It’s also a gift to others whose voices have been muted. ‘Letters’ to his family is a time capsule worth reexamining.” — Jim “Aqpayuq” W. LaBelle “An eye-opening dive into the complex social impacts of colonization and intergenerational trauma told through the personal story of an immigrant Filipino psychology professor. Written as heartfelt letters to his family of mixed Koyukon Athabascan and Filipino heritage, it is an intimate and raw journey into awakening and truth. I recommend it widely to immigrant, Indigenous, and mainstream populations alike!” — Evon Peter (Gwich’in Athabascan), Vice Chancellor for Rural, Community, and Native Education at the University of Alaska Fairbanks, Board member for the Gwich’in Council International
This book shows how, once we have adjusted to the unitive state, the spiritual journey moves on to yet another more final ending. In our major religious traditions, the outstanding milestone in the spiritual journey is the permanent, irreversible transcendence of the self center or ego. The fact that a great deal has been written about the journey to this point means that many people have come this far. But what, we might ask, comes next? Looking ahead we see no path; even in the literature there seems to be nothing beyond an abiding awareness of oneness with God. Had this path been mapped in the literature, then at least we would have known that one existed; but where no such account exists, we assume there is no path and that union of self and God is the final goal to be achieved. The main purpose of The Path to No-Self is to correct this assumption. It verifies that a path beyond union does indeed exist, that the eventual falling away of the unitive state happens as the culmination of a long experiential journey beyond the state. The author shows that a path exists between the transcendence of the ego (self-center), which begins the unitive state, and the later falling away of all self (the true self), which ends the unitive state. As a first hand account, The Path to No-Self will be of interest to those with similar experiences, or those searching for a better understanding of their own spiritual journey. Since the journey is concerned with the effects of grace on human consciousness, the book will be of interest to those psychologists concerned with the transformational process.
“If there were a Guinness Book of World Records entry for ‘amount of times having prayed the sinner’s prayer,’ I’m pretty sure I’d be a top contender,” says pastor and author J. D. Greear. He struggled for many years to gain an assurance of salvation and eventually learned he was not alone. “Lack of assurance” is epidemic among evangelical Christians. In Stop Asking Jesus Into Your Heart, J. D. shows that faulty ways of present- ing the gospel are a leading source of the confusion. Our presentations may not be heretical, but they are sometimes misleading. The idea of “asking Jesus into your heart” or “giving your life to Jesus” often gives false assurance to those who are not saved—and keeps those who genuinely are saved from fully embracing that reality. Greear unpacks the doctrine of assurance, showing that salvation is a posture we take to the promise of God in Christ, a posture that begins at a certain point and is maintained for the rest of our lives. He also answers the tough questions about assurance: What exactly is faith? What is repentance? Why are there so many warnings that seem to imply we can lose our salvation? Such issues are handled with respect to the theological rigors they require, but Greear never loses his pastoral sensitivity or a communication technique that makes this message teachable to a wide audience from teens to adults.
Reflects black-white attitudes and interactions over the years and mirrors, from different points of view, the experiences and hopes of Americans who happen to be black and whose history is a valid, if suppressed, part of American history.
In our time nobody is content to stop with faith but wants to go further. It would perhaps be rash to ask where these people are going, but it is surely a sign of breeding and culture for me to assume that everybody has faith, for otherwise it would be queer for them to be . . . going further. In those old days it was different, then faith was a task for a whole lifetime, because it was assumed that dexterity in faith is not acquired in a few days or weeks. When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that fear and trembling which chastened the youth, which the man indeed held in check, but which no man quite outgrows. . . except as he might succeed at the earliest opportunity in going further. Where these revered figures arrived, that is the point where everybody in our day begins to go further.