Willem Assies died in 2010 at the age of 55. The various stages of his career as a political anthropologist of Latin American illustrate how astute a researcher he was. He had a keen eye for the contradictions he observed during his fieldwork but also enjoyed theoretical debate. A distrust of power led him not only to attempt to understand “people without voice” but to work alongside them so they could discover and find their own voice. Willem Assies explored the messy, often untidy daily lives of people, with their inconsistencies, irrationalities, and passions, but also with their hopes, sense of beauty, solidarity, and quest for dignity. This collection brings together some of Willem Assies’s best, most fascinating, and still highly relevant writings.

"Official pastoral letters and other speeches by Oscar Romero, the martyred archbishop of San Salvador"--

Identifies the common vulnerabilities of the voiceless and demonstrates how the law can evolve to protect their interests more effectively.

Examining the concept of dignity, or karama in Arabic, this provides insights into protesters' motives in participating in the 2011 Egyptian revolution.

God and the Human Environment: Catholic Principles of Environmental Stewardship as a Template for Action in Nigeria brings into conversation the Churchs theological reflection on the mandate to care for Gods creation and the circumstances of the environment in Nigeria. In vivid terms and with systemic thinking, Fr. Jude Osunkwo, a theologian who specializes in Environmental Studies and Pastoral Catechesis, explores the biblical, theological, magisterial, and doctrinal bases that underlie a faithful response to contemporary environmental challenges. After setting the stage with a summation of the issues and a survey of significant ecclesiastical statements on the topic of the environment, God and the Human Environment addresses Catholic theological principles of stewardship, Christian responsibility, and the ethics of development. Then the discussion turns to the environment of Nigeria, assessing its current state and reviewing the causes and consequences of environmental challenges before proposing pastoral responses for the Church. Finally, some chapters address likely developments in Nigeria and the Church. An extensive bibliography and several appendices provide additional support. God and the Human Environment is a rigorously researched and passionately presented exploration of the issues growing out of the environmental circumstances Nigerians currently face. Whether you live in Nigeria or count yourself as a member of the Catholic Church and live somewhere else, God and the Human Environment explores a topic that promises to make a difference in your life and to protect the part of the environment that God has created for you to tend.

Human dignity insists that every human deserves respect and a safe place to live. For many, this is not a reality. The essays collected here analyze the background of this problem in contemporary family life and society at large, with special emphasis on the role of women and on the Bible as a source of inspiration and transformation. The collection is the product of a six-year conversation on family, violence, and human dignity between the Protestant Theological University in Kampen, The Netherlands, and the Faculty of Theology at Stellenbosch University, South Africa, a North-South dialogue that included annual conferences, a series of responsive letters, and additional external responses. The contributors are Cheryl B. Anderson, Hendrik Bosman, Gerrit Brand, Athalya Brenner, L. Juliana Claassens, Dorothea Erbele-Küster, Leo J. Koffeman, Frits de Lange, Monica Jyotsna Melanchthon, Magda Misset-van de Weg, Beverly Eileen Mitchell, Anne-Claire Mulder, Ian Nell, Mary-Anne Plaatjies-van Huffel, Jeremy Punt, Petruschka Schaafsma, D. Xolile Simon, Lee-Ann J. Simon, Gé Speelman, Klaas Spronk, Ciska Stark, Elsa Tamez, Charlene van der Walt, Robert Vosloo, and Yusef Waghid.

At its heart, liberation theology is a modern theology of resistance to the oppression imposed by colonialist and post-colonialist systems and even by churches that cooperate with secular centers of power to oppress the poor and disadvantaged. It is a grassroots social justice theology, a cri de cœur, that seeks to give spiritual succor and hope to those living in seemingly hopeless circumstances. Palestinians--a people whose suffering has largely been forgotten by the world since Israel's establishment and who are most often stereotyped as extremists and enemies of Israel with no legitimate claim to their own homeland--are among the world's most marginalized populations. The small Palestinian Christian community, an indigenous population descended from Jesus's first followers, has created a liberation theology for the Palestinian context that reaches out to its own Christian faithful and their Muslim compatriots. This is a nonviolent political-theological resistance that follows Jesus's teaching that God is present with all God's children and heeds Jesus's gospel injunctions to comfort the suffering and "let the oppressed go free." For Palestinians, their very survival in the land is resistance to Israel's efforts to remove them, and liberation theology sustains their resistance. Jesus was the first liberation theologian.