In this Ethnic Blends Ebook, multi-ethnic church pioneer Mark DeYmaz provides an up-close and personal look at seven common challenges to mixing diversity into your local church. Through real-life stories and practical illustrations, DeYmaz shows how to overcome the obstacles in order to build a healthy multi-ethnic church. He also includes the insights of other effective, multi-ethnic local church pastors from around the country.Increasingly, church leaders are recognizing the intrinsic power and beauty of the multi-ethnic church. Yet, more than a good idea, it's a biblical, first-century standard with far-reaching evangelistic potential. How can your church overcome the obstacles in order to become a healthy, fruitful multi-ethnic church of faith? And why should you even try?“Ethnic Blends will help every church broaden its horizon of outreach, love and care for their city. Acts 1:8 commands us to reach the uttermost parts of the earth. Today, the "uttermost parts" are found within a few miles of where you live. God called us to reach people, love people and help them grow in Christ, no matter their background. Mark's book helps us recapture that vision in a powerful way.” —Jonathan Falwell, pastor, Thomas Road Baptist Church

In this Leadership Network Innovation series book, Ethnic Blends, Mark DeYmaz will help you navigate seven common challenges in building a healthy multi-ethnic church. The rise of multi-ethnic churches could become the new Reformation in this century. Yet the movement is in a pioneer stage, and there have been few road maps ... until now.

An A to Z Catalog of Innovative Spices and Flavorings Designed to be a practical tool for the many diverse professionals who develop and market foods, the Handbook of Spices, Seasonings, and Flavorings combines technical information about spices-forms, varieties, properties, applications, and quality specifications- with informatio

This book, People of Faith, People of Jeong (Qing), seeks to reveal and understand the current state and the future prospective of Asian Canadian immigrant churches (ACIC), including Chinese, Taiwanese, and Korean churches. Starting with a brief chronicle of ACIC history, this book shares the journeys and the stories of current members of lay and clergy from various ACIC. The chapters attempt to explain the influence and the impact that jeong and faith have on these churches, to envisage the future of ACIC, and to draw relevant implications for the betterment of these churches going into the future. This book reflects the real voices and sentiments of the first- and the second-generation members of these ethnic Asian immigrant churches in the Greater Toronto Area (GTA). It is original, authentic, comprehensive, and inclusive in its perspectives—the first book of its kind on Asian immigrant churches in Canada. The book will serve as an inspiration and a practical guide for immigrant churches in cross-cultural and cross-generational transitions. It offers laypeople, church leaders, and clergies a critical reference as they navigate through the future of churches in North America and beyond.

Indigenous peoples of Brazil have come to faith in Christ in large numbers in recent decades. As Christianity takes root in each culture, it may incorporate expressive forms of music and art, which can range from those identical to earlier cultural forms to those which are fully imported. But what happens when musicians and artists of a local indigenous community fuse elements from a variety of genres and create their own music? Are they just imitations of external forms? Or are they authentic creations from elements that have now become their own sounds, too? Christian musicians among the Xerente (pronounced Sheh-´ren-teh) have created their own fusion genre(s) to express their faith, communicate the gospel, and edify their churches. Their music includes elements from their cultural tradition as well as from (secular) genres of the northeastern region of Brazil. Is it, then, authentically Xerente? As we discuss in this book, independent of tangible markers or its long history, the authenticity of an art form can be demonstrated through a number of connections with the community and signposted by its meaning and function among the people, as well as the competence and agency of the people in their artistic choices.

New Orleans jazz, Dixieland, Chicago jazz, swing, bebop, cool jazz, hard bop, and free jazz: up until today, the history of jazz is told as a "tradition" consisting of fixed components including a succession of jazz styles. How did this construction of music history emerge? What were the alternative perspectives? And why did the narrative of a fixed tradition catch on? In this study, Mario Dunkel examines narratives of jazz history from the beginnings of jazz until the late 1950s. According to Dunkel, the jazz tradition is simultaneously an attempt to approach historical reality and the product of competition between different narratives and cultural myths. From the middlebrow culture of the 1920s to the New Deal, the African American civil rights movement and the role of the U.S. in the Cold War, Dunkel shows in detail how the jazz tradition, as a global narrative of the twentieth century, is intertwined with greater social and cultural developments.

DR. ASHLEY MONTAGU’S book possesses two great merits rarely found in current discussions of human problems. Where most writers over-simplify, he insists on the principle of multiple and interlocking causation. And where most assume that “facts will speak for themselves,” he makes it clear that facts are mere ventriloquists’ dummies, and can be made to justify any course of action that appeals to the socially conditioned passions of the individuals concerned. These two truths are sufficiently obvious; but they are seldom recognized, for the good reason that they are very depressing. To recognize the first truth is to recognize the fact that there are no panaceas and that therefore most of the golden promises made by political reformers and revolutionaries are illusory. And to recognize the truth that facts do not speak for themselves, but only as man’s socially conditioned passions dictate, is to recognize that our current educational processes can do very little to ameliorate the state of the world. In the language of traditional theology (so much more realistic, in many respects, than the “liberal” philosophies which replaced it), most ignorance is voluntary and depends upon acts of the conscious or subconscious will. Thus, the fallacies underlying the propaganda of racial hatred are not recognized because, as Dr. Montagu points out, most people have a desire to act aggressively, and the members of other ethnic groups are convenient victims, whom one may attack with a good conscience. This desire to act aggressively has its origins in the largely unavoidable frustrations imposed upon the individual by the processes of early education and later adjustments to the social environment. Dr. Montagu might have added that aggressiveness pays a higher dividend in emotional satisfaction than does coöperation. Coöperation may produce a mild emotional glow; but the indulgence of aggressivness can be the equivalent of a drinking bout or sexual orgy. In our industrial societies, the goodness of life is measured in terms of the number and intensity of the excitements experienced. (Popular philosophy is moulded by, and finds expression in, the advertising pages of popular magazines. Significantly enough, the word that occurs more frequently in those pages than any other is “thrill.”) Like sex and alcohol, aggressiveness can give enormous thrills. Under existing social conditions, it is therefore easy to represent aggressiveness as good. Concerning the remedies for the social diseases he has so penetratingly diagnosed, Dr. Montagu says very little, except that they will have to consist in some process of education. But what process? It is to be hoped that he will answer this question at length in another work. ALDOUS HUXLEY