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This groundbreaking book provides an analytical tool to understand how and why evil works in the world as it does. Deconstructing memory, history, and myth as received wisdom, the volume critically examines racism, sexism, poverty, and stereotypes.
Writing across theological disciplines, nine African American women scholars reflect on what it means to live as responsible doers of justice. With some classic essays and some contributions published here for the first time, each chapter in this new volume in the Library of Theological Ethics series presents analytical strategies for understanding the story of womanist scholarship in the service of the black community. The Library of Theological Ethics series focuses on what it means to think theologically and ethically. It presents a selection of important and otherwise unavailable texts in easily accessible form. Volumes in this series will enable sustained dialogue with predecessors though reflection on classic works in the field.
In 'Breaking the Fine Rain of Death', Emilie Townes focuses on the health care issues affecting African Americans and does so from a womanist perspective by paying attention to race and class as well as gender. Townes describes the lamentable history of health care in African American communities and the disease that affect African Americans disproportionately ÐÐ diabetes, hypertension, low-birthrate babies, and drug-related illnessesÐÐas well as cultural, genetic, and socio-economic factors that account for them. Townes then offers models of care that have worked in some African American communities and that need to be used on a broader scale. She explores healing models sensitive to class and cultural context, and provides practical recommendations relevant to the needs of the Black Church and the African American community.
"This book continues the conversations begun in Emilie Townes's path-breaking A Troubling in My Soul: Womanist Perspectives on Evil and Suffering. Once again, Townes brings together essays by leading womanist theologians, interweaving a concern for matters of race, gender, and class, as these bear on the survival and well-being of the African-American community. In Embracing the Spirit the emphasis is not on evil and suffering, but on "hope, salvation, and transformation" for individuals and their communities."--Jacket
This book considers how white U.S.-Americans may participate in racial justice-making, and shows how 'white' identities embody problematic moral realities, arguing that reparations for people of African descent and sovereignty for Native peoples are critical for racial justice and transformation of what it means to be white in the United States.
This book is a collection of essays written by anthropologists who examine the multiple relationships between their fieldwork locations and experiences and their personal lives.
This is a major analysis of the emerging cultural characteristics of women's activities on the internet across the globe. It brings together anthropologists, communications experts, development workers and media analysts and women's movement activists to ask: are women caught in the net or weaving it themselves? The book maps both the social, economic and political biases in which the culture of cyberspace is embedded as well its revolutionary potential, explores women's knowledge of and access to the Internet across the world, and puts forward concrete proposals for increasing women's engagement with the new communication technologies.
The living experience of practice imparts a special vitality toLegal Feminism, as does the personal voice. . . . Offers readers a kind of you-are-there viewpoint that law students hunger for and that any legal audience appreciates.-Elizabeth Rapaport, Dickason Professor of Law, University of New MexicoôA significant and unique contribution to the field of jurisprudence. . . . Links feminist jurisprudence to the central debates and approaches of the jurisprudential field in general, and shows how it can serve as a general set of jurisprudential principles that transcend what are usually thought to be its gendered boundaries.ö-Lucinda M. Finley, University of Buffalo Law School, State University of New YorkIn the late 1970s, feminist scholars and activists joined together to build a movement aimed at bringing feminist theory and experiences to the practice and teaching of American law. Three decades later, the feminist jurisprudence movement has taken root, with courts and legislatures addressing matters of sex and gender inequality, and law schools employing feminist and post-feminist theory in the classroom. The time is ripe to reflect on the past, present, and future directions of feminist jurisprudence, and there is no better person to do this than Ann Scales.Written by a founding contributor to feminist jurisprudence,Legal Feminismsituates that movement within the larger context of Western law and philosophy, focusing first on common problem areas of legal theory and decision-making, and then explaining how feminist jurisprudence can analyze and address these issues in new ways. Throughout, Scales draws on legal disputes to show how feminist theory works in the courtroom and other real-life arenas.Part personal memoir, part primer, and part treatise,Legal Feminismis a de-jargonized, lively account of how feminist jurisprudence can solve traditional legal conflicts, and why it matters to anyone committed to building an equitable and progressive society.
Criminal Injustice: Slaves and Free Blacks in Georgia’s Criminal Justice System is the most comprehensive study of the criminal justice system of a slave state to date. McNair traces the evolution of Georgia’s legal culture by examining its use of slave codes and slave patrols, as well as presenting data on crimes prosecuted, trial procedures and practices, conviction rates, the appellate process, and punishment. Based on more than four hundred capital cases, McNair’s study deploys both narrative and quantitative analysis to get at both the theory and the reality of the criminal procedure for slaves in the century leading up to the Civil War. He shows how whites moved from the utopian innocence of the colony’s original Trustees, who envisioned a society free of slavery and the depravity it inculcated in masters, to one where slaveholders became the enforcers of laws and informal rules, the severity of which was limited only by the increasing economic value of their slaves as property. The slaves themselves, regarded under the law both as moveable property and--for the purposes of punishment--as moral agents, had, inevitably, a radically different view of Georgia’s slave criminal justice system. Although the rules and procedures were largely the same for both races, the state charged and convicted blacks more frequently and punished them more severely than whites for the same crimes. Courts were also more punitive in their judgment and punishment of black defendants when their victims were white, a pattern of disparate treatment based on race that persists to this day. Informal systems of control in urban households and on rural plantations and farms complemented the formal system and enhanced the power of slaveowners. Criminal Injustice shows how the prerogatives of slavery and white racial domination trumped any hope for legal justice for blacks.