Timothy Smith is a teenager who lives in a high-crime neighborhood. Fortunately, he meets an older man who teaches him how to survive.

"For the first time, women's theological reflections from South Pacific nations have been gathered together in a published volume. This historic achievement represents the collective vision, will, energy, and commitment of women representing a broad cross-section of Pacific Islands ethnic and church communities. This work is not a publication merely for women, but it is a valuable ground-breaking contribution to the development of theology in Oceania and a gift to the churches of the Pacific and the worldwide church. It will be required reading the theological studentsm pastors, and laity across the region. The book has much to offer to the fields of women's and feminist theologies, contextual and non-western theologies, and to all in the worldwide church family who are open to hearing and learning from their sisters in this part of the world."--Back cover.

Although Henry Louis Gates examined the ways in which African slave language formed the metaphors for African American poetry and fiction in The Signifying Monkey, there have been no studies of the theological and ethical significance of the salutations of black Americans until now. In Dark Salutations, Riggins Earl examines black American's ethnocentric verbalized salutary expressions-"brotherman" and "sistergirl," for example-that dominate their ritualistic moments of social encounter. The noticeable religious content of some of these salutations drives us to examine blacks' understandings of God and brother/sisterhood challenges: Is God a respecter of persons? Or, have black people understood God to be "faithfully for them and with them" politically and spiritually? Have black people understood themselves to be "trustfully for and with" each other spiritually and politically? Have black people understood themselves to be "trustfully for and with" even the whites who oppressed them? Earl argues that these salutary expressions show how blacks have lived with the burdensome challenge of having to prove their sisterly and brotherly capacities, and with the insatiable desire to be treated as equal siblings in the family of God. .

Archive of the Wullu Family

When Rome defeated the forces of Antony and Cleopatra and annexed Egypt, the rule of the longest-lived of the Hellenistic dynasties and one of the most illustrious in Egyptian history came to an end. For nearly three hundred years, the Macedonian dynasty known as the Ptolemaic had controlled Egypt and its mixed population of Egyptians, Greeks, Macedonians, and Jews. The founder of this dynasty, Ptolemy I (367-283/2 BC), was a boyhood friend and eventually personal bodyguard of Alexander the Great, who fought alongside Alexander in the epic battles that toppled the Persian Empire, and brought about a Macedonian Empire stretching from Greece to India. After Alexander's death, his senior staff carved up his vast empire, with Ptolemy gaining control of Egypt. There he built up his power base in Egypt, introduced administrative and economic reforms that made his family fabulously wealthy, and by extending Egypt's possessions overseas founded an Egyptian Empire. In addition to his political and military prowess, Ptolemy was an intellectual, who patronized the mathematician Euclid, wrote an important account of Alexander's campaign in Asia, and established the famous Library and Museum at Alexandria, which were the cultural heart of the entire Hellenistic Age. Ptolemy ruled Egypt until he died of natural causes in his early eighties. Ian Worthington's Ptolemy I--the first full-length biography of its kind in English--traces the life of Ptolemy from his boyhood to his reign as king and pharaoh of Egypt. Throughout, he highlights the achievements that profoundly shaped both Egypt's history and that of the early Hellenistic world. He argues that Ptolemy was by far the greatest of Alexander's Successors, and that he was a conscious imperialist who even boldly attempted to seize Greece and Macedonia, and be a second Alexander.

How do violent jihadists use language to try to persuade people to carry out violent acts? This book analyses over two million words of texts produced by violent jihadists to identify and examine the linguistic strategies employed. Taking a mixed methods approach, the authors combine quantitative methods from corpus linguistics, which allows the identification of frequent words and phrases, alongside close reading of texts via discourse analysis. The analysis compares language use across three sets of texts: those which advocate violence, those which take a hostile but non-violent standpoint, and those which take a moderate perspective, identifying the different uses of language associated with different stages of radicalization. The book also discusses how strategies including use of Arabic, romanisation, formal English, quotation, metaphor, dehumanisation and collectivisation are used to create in- and out-groups and justify violence.