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While we acknowledge that all expressions of liberation theology are not identical, we must protest very strongly against the false divisions that some make: between black theology in South Africa and black theology in the United States, between black theology and African theology, and between black theology and Latin American liberation theology. But moving away from the illusioned universality of western theology to the contextuality of liberation theology is a risky business; one that cannot be done innocently. In the search for theological and human authenticity in its own situation, black theology does not stand alone. It is but one expression of this search going on within many different contexts. Until now, the Christian church had chosen to move through history with a bland kind of innocence, hiding the painful truths of oppression behind a facade of myths and real or imagined anxieties. This is no longer possible. The oppressed who believe in God, the Father of Jesus Christ, no longer want to believe in the myths created to subjugate them. It is no longer possible to innocently accept history "as it happens," silently hoping that God would take the responsibility for human failure. The theology of liberation spells out this realization. For the Christian church it constitutes, in no uncertain terms, farewell to innocence.
The search for justice, beyond the basic political understanding, is profoundly theological and ethical. In this work, Dr. Basilius M. Kasera analyses the meaning of justice in post-apartheid Namibia from a biblical perspective. He argues that notions of justice carry no meaning unless they emanate from the community of the affected. Every group of people, by virtue of being God’s image-bearers, are able to assess their own context and provide befitting solutions. However this kind of agency has not been afforded to the post-apartheid Namibian society, which continues to operate on borrowed models of justice. While extrapolating on Allan Boesak’s beneficial theological concepts of justice, Dr. Kasera encourages theologians and Christians at large to participate in the creation of meaningful, effective, and transformative policies, programmes, practices, systems, and justice institutions.
The mid-fifties and early sixties were times when joy and excitement flourished in the hearts of young Americans. With the birth of controversial `rock n¿ roll¿, and the glitter of inescapable Hollywood, teenagers flooded the streets with hot rods and wild attitudes. The generation enjoyed a care free existence and took their lessons of right and wrong from the rugged John Wayne thundering across the silver screen. Unfortunately, the fun times would not last. A cry from the tropical mountains of Vietnam brought the peaceful tranquility in the United States to an abrupt end. The harsh reality of the county¿s youth being maimed and killed in a foreign land almost destroyed the nation. ¿The Final Farewell¿ is a fictional account of how young lives were changed during the violent years of the Vietnam War. It tells the story of two friends Sergeant Cleat Davis and Sergeant John Truman and their journey through some of the most desolate times in our nation¿s history. Together the war brothers endure the hardships of a brutal post high school life where they are tested beyond measure on the harsh battlefields of Vietnam. This touching and inspiring story brings to life the heart and soul of one of the most influential times in our country¿s history.
Farewell Anatolia is a tale of paradise lost and of shattered innocence; a tragic fresco of the fall of Hellenism in Asia Minor; a stinging indictment of Great Power politics, oil-lust and corruption. Dido Soteriou's novel - a perennial best-seller in Greece since it first appeared in 1962 - tells the story of Manolis Axiotis, a poor but resourceful villager born near the ancient ruins of Ephesus. Axiotis is a fictional protagonist and eyewitness to an authentic nightmare: Greece's "Asia Minor Catastrophe," the death or expulsion of two million Greeks from Turkey by Kemal Attaturk's revolutionary forces in the late summer of 1922. Manolis Axiotis' chronicle of personal fortitude, betrayed hope, and defeat resonates with the greater tragedy of two nations: Greece, vanquished and humiliated; Turkey, bloodily victorious. Two neighbours linked by bonds of culture and history yet diminished by mutual greed, cruelty and bloodshed.
It is the twilight of innocence: America 1914. As Europe goes to war, Helen, a Boston bluestocking, begins her studies at Harvard-Radcliffe. Riley, a carefree British playboy more interested in chasing women than studying, sets his sights on her. He is surprised to find that his adversary in love is not Helen's protective brother, but Riley's own cousin, Wils Brandl, a brooding poet and German noble. As distant conflict begins to penetrate the quiet walls of Harvard, Wils must return to Europe and face a war for which he is not prepared. Set in Boston and Flanders Fields, Harvard 1914 explores love, war, and a new social imagination.
As the field of Cultural History grows in prominence in the academic world, an understanding of the history of culture has become vital to scholars across disciplines. The Oxford Handbook of the New Cultural History of Music cultivates a return to the fundamental premises of cultural history in the cutting-edge work of musicologists concerned with cultural history and historians who deal with music. In this volume, noted academics from both of these disciplines illustrate the continuing endeavor of cultural history to grasp the realms of human experience, understanding, and communication as they are manifest or expressed symbolically through various layers of culture and in many forms of art. The Oxford Handbook of the New Cultural History of Music fosters and reflects a sustained dialogue about their shared goals and techniques, rejuvenating their work with new insights into the field itself.
This volume examines relations between U.S. Protestants and Africa since the end of colonial rule. It draws attention to shifting ecclesiastical and socio-political priorities, especially the decreased momentum of social justice advocacy and the growing missionary influence of churches emphasizing spiritual revival and personal prosperity. The book provides a thought-provoking assessment of U.S. Protestant involvements with Africa, and it proposes forms of engagement that build upon ecclesiastical dynamism within American and African contexts.
At this historic moment of global revolutions for social justice inspired by the Black Lives Matter movement, the philosophy of Black Consciousness has reemerged and gripped the imagination of a new generation, and of the merciless exposure by COVD-19 of the devastating, long-existent fault lines in our societies. Frantz Fanon, James Baldwin, and Steve Biko have been rediscovered and reclaimed. In this powerful book Black liberation theologian and activist Allan Boesak explores the deep connections between Black Consciousness, Black theology, and the struggles against racism, domination, and imperial brutality across the world today. In a careful, meticulous, and sometimes surprising rereading of Steve Biko's classic, I Write What I Like, Boesak reflects on the astounding relevance of Black Consciousness for the current academic debates on decolonization and coloniality, Africanity and imperialism, as well as for the struggles for freedom, justice, and human dignity in the streets. With passion, forthrightness, and inspiring eloquence Boesak brings his considerable political experience and deep theological insight to bear in his argument for a global ethic of solidarity and resistance in the ongoing struggles against empire. Beginning with Biko's "Where do we go from here?," progressing to Baldwin's "the fire next time," and ending with Martin Luther King Jr.'s "There is no stopping short of victory," this is a sobering, hopeful, and inspiring book.
Current debates on decolonisation call for academic disciplines, including the practitioners of Black theology, to reflect on its content and curriculum. This edited volume actively engages in these ongoing dialogues, specifically addressing the pertinence of a Black theology of liberation within the postapartheid landscape. It not only delves into the historical underpinnings of this theological framework but also endeavours to establish a conceptual framework for assessing its significance within the current discourse on decolonising theological disciplines. In addition to shedding light on the historical importance of Black theology, the late Vuyani Vellem poses a crucial question: “What lessons has Black theology yet to learn?” This inquiry by emerging South African scholars serves as a guide for navigating the path forward in developing this theological perspective. Beyond emphasising the historical context, the volume aims to contribute to broader discussions about social cohesion in South Africa, where conflicting socio-political narratives persist. This work adds to the theoretical development by grappling with the history of Black theological thought and influences contemporary engagements with theology. Its impact spans various levels, encompassing the reconsideration of Black theology’s influence on race, gender, politics, community development, and more. Ultimately, this volume serves as a catalyst for understanding and reshaping the discourse on Black theology, offering valuable insights for navigating the complexities of theological thought in today’s diverse and evolving landscape.