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In The Darker Nations, Vijay Prashad provided an intellectual history of the Third World and told the story of the rise and fall of the Non-Aligned Movement. With The Poorer Nations, Prashad takes up the story where he left it. Since the ’70s, the countries of the Global South have struggled to express themselves politically. Prashad analyzes the failures of neoliberalism, as well as the rise of the BRIC countries, the Group of 12, the World Social Forum, the Latin American revolutionary revival—in short, all the efforts to create alternatives to the neoliberal project advanced militarily by the US and its allies, among whom number the IMF, the World Bank, the WTO, and other economic instruments of the powerful.A true global history, The Poorer Nations is informed by interviews with leading players such as senior UN officials, as well as Prashad’s pioneering research into archives of the Julius Nyerere–led South Commission.
These crochet jackets from Coats & Clark let you change your wardrobe whenever you change your mood. Is it a day for quick decisions and getting things done? Toss on Confident, a button-down coat with a hem that cruises below the hip. If being Serene is more your thing, then mix a playful puff stitch with shades of green to create a jacket as peaceful as a forest retreat. Hunting for a way to buck the trends? The Bold jacket is camo-inspired, but it won t let you get lost in a crowd. Romantic is a cropped hoodie that hugs your shoulders and frames your face with soft bobbles. 4 jackets to crochet: Confident by Angel Rhett (sizes 8, 10, 12) ; Serene and Romantic, both by Ann E. Smith (sizes S, M, L, XL) ; and Bold by Kathleen Sams (sizes S, M, L) .
This major new collection of readings demonstrates the range and vitality of feminist theology and its increasing influence on Christian women and men throughout the world. Here are thirty-eight key texts, representing the voices of women in Africa, Asia, and Latin America as well as those working among minorities in places such as Israel, the US, and the Pacific. The readings are grouped under five headings: --Doing Theology from Third World Women's Perspective --Women's Oppression and Cries of Pain --The Bible as a Source of Empowerment for Women --Challenging Traditional Theological Thinking --A Newly Emerging Spirituality All texts are placed in context by brief introductory comments, while the main introduction to the whole book provides a helpful overview of the major issues and developments in Christian-feminist thinking throughout the Third World and beyond. Among the contributors are Chung Hyun Kyung (Korea), Ivone Gebara (Brazil), Kwok Pui-lan (Hong Kong), Mercy Amba Oduyoye (Ghana), Delores S. Williams (USA).
In this revised and expanded second edition of Third World Studies, Gary Y. Okihiro considers the methods and theories that might constitute the formation of Third World studies. Proposed in 1968 at San Francisco State College by the Third World Liberation Front but replaced by faculty and administrators with ethnic studies, Third World studies was over before it began. As opposed to ethnic studies, which Okihiro critiques for its liberalism and US-centrism, Third World studies begins with the colonized world and the anti-imperial, anticolonial, and antiracist projects located therein as described by W. E. B. Du Bois in 1900. Third World studies analyzes the locations and articulations of power around the axes of race, gender, sexuality, (dis)ability, class, and nation. In this new edition, Okihiro emphasizes the work of Third World intellectuals such as M. N. Roy, José Carlos Mariátegui, and Oliver Cromwell Cox; foregrounds the importance of Bandung and the Tricontinental; and adds discussions of eugenics, feminist epistemologies, and religion. With this work, Okihiro establishes Third World studies as a theoretical formation and a liberatory practice.
Even though they are aware of the Third World in relation to their daily lives, most Canadians know little about the historical foundations and complex nature of their country's entanglements with non-Western societies. Canada and the Third World provides a long overdue introduction to Canada's historical relationship with the Third World. The book critically explores this relationship by asking four central questions: how can we understand the historical roots of Canada's relations with the Third World? How have Canadians, individuals and institutions alike, practiced and imagined development? How can we integrate Canada into global histories of empire, decolonization, and development? And how should we understand the relationship between issues such as poverty, racism, gender equality, and community development in the First and Third World alike?
In The Third Revolution, Elizabeth Economy, one of America's leading China scholars, provides an authoritative overview of contemporary China that makes sense of all of the seeming inconsistencies and ambiguities in its policies and actions.
This unique book investigates the implications of the rising importance of supra-national regional organizations for global governance in general, and for the United Nations, in particular. It touches upon issues such as regional representation at the UN, high-level dialogues with regional organisations, as well as the coordination of UN member states’ voting behaviour in the UN General Assembly and the UN Security Council. The book further explores the regional dimension and coordination of UN operations in areas such as peace and security, human rights, and sustainable development. The contributions to the book are both in-depth chapters and shorter viewpoints, written by a combination of academics, policy-makers at regional organizations, and experts from international think tanks. The book is essential reading for anyone interested in the future of global governance.
What is Ecumenism? How and when did it start? What are its goals and how will they affect the future of the Christian churches? This book answers these questions and examines the remarkable story of new encounters between Orthodox, Roman Catholic, Anglican, Old Catholic, and most Protestant churches. Most of these churches have been divided for centuries over issues of theology, faith, and practice. Ecumenism seeks to reconcile these differences and to bring the churches together into a new unity based on their commonalities and their understanding of Christian faith. Here, FitzGerald traces the history of the churches and their divisions and focuses on the ways in which the Ecumenical movement began and the efforts that have been made to assist the churches in overcoming age-old strife, animosity, and misunderstanding. For centuries, Christian churches have remained divided over their doctrinal differences, but beginning in the late nineteenth century, churches and their members slowly began to emerge from their isolation. They began to abandon competition, mistrust, and misunderstanding in an effort to seek out their common interests and faith through meetings and organizations meant to bring them together. The encounters between the churches led to proposals for common prayers for unity, and for common witness in society. While not without difficulty, these encounters have fostered a renewal in Christian theology, worship, and witness, affecting all levels of church life. The process has touched Christians all over the world in various ways. FitzGerald carefully traces the history of the movement and its impact on the churches themselves, as well as the believers who attend them, making this important reading for all Christians and anyone interested in learning more about church division and efforts to restore unity.
Monthly current affairs magazine from a Christian perspective with a focus on politics, society, economics and culture.
Presenting a fundamental re-thinking of Asian theology, this book focuses on theological indigenization in Asia in light of the postcolonial theory of resistance advanced by Homi K. Bhabha, among others. Two types of anti-colonialist resistance within Asian theologies are identified and interrogated. The first is nationalistic in kind, operating from a theological language that is binaristic and oppositional. The second is illustrated by that which was mounted by the three Chinese Christian thinkers whose indigenous theologies are analysed in this book as case studies. This second kind, postcolonial in its character, is characterized by collaboration rather than antagonistic binarism. In spite of much dissimilarity between these two kinds of resistance, the book argues that they are similarly anti-colonialist, and both can be equally valid in resisting colonial forces. Given that the binarism and antagonism imbedded in the Asian theological movement are historically contingent, and that the sole reliance on this resistance has made the movement self-ensnaring, the book suggests that the Asian theological movement widen its choice of colonial-resistant strategies. Drawing attention to the otherwise subtle politics of the Asian theological indigenization discourse, this book addresses the relationship between postcolonialism and Asia contextual theology, and is of interest to students and scholars of Asian Religion and Philosophy.