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15. A Spirited Encounter: The Promise of Ecstasis and the Constraints of Supranaturalism

Nimi Wariboko Indiana University Press ePub

The winds of the Spirit have, as always, been blowing and will continue to blow throughout the whole of creation, but theology’s response to the same has been less than spirited until the final decades of the twentieth century and now the early part of the twenty-first. A variety of factors have played a role in this overdue course correction, but thoughtful observers would do well to list the rise of the pentecostal movement and, to a lesser extent, the contributions of Paul Tillich as important factors in improving Spirit’s theological fortunes. It is, therefore, most felicitous to deepen a conversation between these two theological streams, a conversation that has been well inaugurated in the pioneering work of Amos Yong and Nimi Wariboko. This particular volume heralds a substantial broadening and deepening of this conversation, and I am happy to play a part in nurturing the intellectual ties between scholarly communities that will enable the conversation to flourish.

Readers who are uninitiated in this nascent conversation might be forgiven for wondering whether we do not have here a theological odd couple. What does Tillich’s sober, modernist anti-supranaturalist theology have to do with the ecstatic, counter-modernist supranaturalism of pentecostal theologies? Are they not inhabitants, to use Steven Studebaker’s language, of “incommensurable thought-worlds?”1 Do we not have here, as Tony Richie briefly wonders, a contemporary instance of the longstanding Tertullian rivalry between a rational Athens and a wild and unpredictable Jerusalem, the scene of the Spirit’s polyglossic Pentecost manifestation?2

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9 Muslims on the Horn of Africa

Roman Loimeier Indiana University Press PDF


Muslims on the Horn of Africa

Historical and Thematic Patterns

The Horn of Africa forms one of the smallest regions of Islam in Africa. The arid lowlands of the Horn are characterized by fairly homogeneous ethnic, linguistic, and religious structures dominated by Somaal tribal groups. The history of the Horn has been characterized by competition over scarce resources, as well as tribal feuds.

At the same time, the region has been marked by the absence of a central government until the early twentieth century. As such, the Horn can be seen as a huge bilād al-sība, where tribal self-governance has historically prevailed over processes of state formation.

While Ethiopia was linked with the lands on the Nile and those on the Red Sea, the

Horn of Africa formed links with southern Arabia in the north and the East African coast in the south. Islam in the Horn originated in three regions: the ports of Zaylaʿ and

Berbera in the north; Harär and other centers of Islamic learning in the eastern Ethio˙ pian highlands; and the ports of the Banādir coast, namely Mogadishu, Brawa, Marka, and Kismayu. From at least the thirteenth century, these market places, harbors, and trading places had sizeable settlements of traders and scholars from Hadramawt in

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3. We Need Power to Protect What We Value

Mary Beth Rogers The University of Chicago Press ePub


We Need Power to Protect What We Value

Austin, 1988

Charles “Lefty” Morris and I spot Ernie Cortes walking ahead of us into the Texas French Bread Bakery and Deli. We are going to meet him for a late lunch. Morris is a successful attorney and former president of the Texas Trial Lawyers Association who has recently grown disenchanted with the gritty little skirmishes of political combat and has been seeking ideas about how to change the structure of the war itself. He had heard about Cortes and wanted to know more about him.

Cortes has just come from a doctor’s appointment, where he was warned one more time to shed a few pounds. Only about 5 feet 7 inches tall, Cortes’ genetic tendency to be overweight worries his wife Oralia, but his obvious comfort with his teddy-bear body belies worry and lends a surprisingly sensual air to him. It is hard not to be drawn to his dark eyes, which compete with a bushy, graying mustache to dominate his face. Physically, he is almost oblivious of himself. His attire is conservative, but he is as mindful of his clothes as a 3-year-old. During the day, his shirttail might work its way out of his trousers, his tie might be witness to his meals, or the unnoticed string of a price tag might dangle from his sleeve. No matter—to him or to anyone else. Cortes clearly does not dress to be the center of attention. In fact, throughout his career, he has tried to deflect the spotlight from himself to the people who hold his organizations together. With each of his successes, however, that has been harder to do.

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9 “Between Justice and My Mother”: Reflections on and between Levinas and Žižek

Clayton Crockett Indiana University Press ePub

Gavin Hyman

IN 1957, ALBERT Camus received the Nobel Prize for Literature. As Camus travelled to Stockholm to receive the award, the editor of Le Monde, Hubert Beuve-Méry, said that he was convinced that Camus would say something stupid, and, in his own mind, he was proved right.1 Having received the Nobel Prize, Camus said, “I believe in justice, but I will defend my mother before I will defend justice,” subsequently converted by the press into “between justice and my mother, I choose my mother.”2 The statement became notorious and gave rise to much puzzlement, debate, and hostility. Part of the reason for this lies in the statement’s inherent ambiguity and its susceptibility to widely heterogeneous interpretation. Michael Wood, for instance, has pointed out that “if Camus means—or if what he said turns out to mean—that as far as he is concerned genuine justice must always give way to private life, we can understand his personal dilemma, but we can hardly applaud his formulation, since no colonist or privateer or free-market liberal ever said anything different.”3 On the other hand, Camus’s recent biographer Alain Vircondelet sees in the statement an articulation of an “ultimate truth,”4 and Wood himself also says that “it suggests both a loyalty to what’s human and a flight from politics.”5 Furthermore, it may perhaps be viewed as a radically anti-Kantian gesture. Kant famously warned against the dangerous lure presented by “sympathy and warmhearted fellow-feeling”;6 in this context, sympathy for one’s mother threatens to obscure one’s duty to the universal moral law and is thus also an enemy to the realization of universal justice. Perhaps Camus’s statement is to be understood as an unequivocal rejection of this uncompromising Kantian stance.

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Great Moments in Enlightenment History

Jed McKenna Wisefool Press PDF

This was a New England vacation community in the off-season...........

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