Troubling Traditions takes up a 21st century, field-specific conversation between scholars, educators, and artists from varying generational, geographical, and identity positions that speak to the wide array of debates around dramatic canons. Unlike Literature and other fields in the humanities, Theatre and Performance Studies has not yet fully grappled with the problems of its canon. Troubling Traditions stages that conversation in relation to the canon in the United States. It investigates the possibilities for multiplying canons, methodologies for challenging canon formation, and the role of adaptation and practice in rethinking the field’s relation to established texts. The conversations put forward by this book on the canon interrogate the field’s fundamental values, and ask how to expand the voices, forms, and bodies that constitute this discipline. This is a vital text for anyone considering the role, construction, and impact of canons in the US and beyond.

Editors Mary Elizabeth Moore and Almeda M. Wright address the harsh, challenging, and delicate realities of children and youth who live as spiritual beings within a beautiful yet destructive world. Providing a practical theological analysis of the spiritual yearnings, expressions, and challenges of children and youth in a world of rapid change, dislocation, violence, and competing loyalties, Children, Youth, and Spirituality in a Troubling World provides readers with a purposeful conversation on this important topic. This book will serve as more than a collection; it will be a genuine conversation, which will in turn stir lively conversation among scholars, theological students, and Christian communities that seek to understand and respond more adequately in ministries to and with children and youth. Contributors include: Claire Bischoff, Susanne Johnson, Jennie S. Knight, Bonnie Miller-McLemore, Mary Elizabeth Moore, Joyce Ann Mercer, Veronice Miles, Rodger Nishioka, Evelyn Parker, Luther E. Smith Jr., Joshua Thomas, Katherine Turpin, David White, Almeda Wright, and Karen Marie Yust.

It can be easy to imagine that Child and Youth Care practitioners are inherently or naturally attuned to issues of diversity and colonization as they pertain to multicultural practice. While there are excellent culturally attuned practices that are happening in the field of Child and Youth Care, when it comes to collecting stories of cultural diversity and, more specifically, the problematic unfolding of some of these stories, there remains hesitancy in the field. This hesitancy, in part, is due to assuming we are practicing in postcolonial times, where all the messiness, the doubting, and the pain have been ‘dealt’ with. The authors of this volume suggest otherwise and their chapters represent an important contribution to the field. They are a diverse group of practitioners but they share a common concern that the term multicultural practice grooms hegemonic interventions that do not critically examine issues of power, difference, colonialism, Whiteness, or species, to name a few. Although the title of this issue is Troubling Multiculturalism, the language within this issue stretches this term, troubles it, and at times, re-invents it. This book was originally published as a special issue of Child and Youth Services.

Troubling Jeremiah presents essays by Jeremiah scholars who are troubled by the biblical book and give the scholarship on Jeremiah trouble in turn. Essays seek to move beyond the Duhm-Mowinckel source criticism of the book to address matters of metaphor, final form, intertextuality, and the relationship of the book to various audiences of readers. Taken together, the 24 essays in this volume press for an end to 'innocent' readings of Jeremiah inasmuch as current models prove inadequate for troubling the very Jeremiah they have already helped to reveal.

Abrahamic scriptures serve as cultural pharmakon, prescribing what can act as both poison and remedy. This collection shows that their sometimes veiled but eternally powerful polemics can both destroy and build, exclude and include, and serve as the ultimate justification for cruelty or compassion. Here, scholars not only excavate these works for their formative and continuing cultural impact on communities, identities, and belief systems, they select some of the most troubling topics that global communities continue to navigate. Their analysis of both texts and their reception help explain how these texts promote norms and build collective identities. Rejecting the notion of the sacred realm as separate from the mundane realm and beyond critical challenge, this collection argues—both implicitly and sometimes transparently—for the presence of the sacred within everyday life and open to challenge. The very rituals, prayers, and traditions that are deemed sacred interweave into our cultural systems in infinite ways. Together, these authors explore the dynamic nature of everyday life and the often-brutal power of these texts over everyday meaning.

This book is a broad and detailed examination of the native title jurisprudence in the US, Canada, New Zealand and Australia, with a specific focus on the handling of Indigenous community changes in each country's case law.

Troubling Tricksters is a collection of theoretical essays, creative pieces, and critical ruminations that provides a re-visioning of trickster criticism in light of recent backlash against it. The complaints of some Indigenous writers, the critique from Indigenous nationalist critics, and the changing of academic fashion have resulted in few new studies on the trickster. For example, The Cambridge Companion to Native American Literature (2005), includes only a brief mention of the trickster, with skeptical commentary. And, in 2007, Anishinaabe scholar Niigonwedom Sinclair (a contributor to this volume) called for a moratorium on studies of the trickster irrelevant to the specific experiences and interests of Indigenous nations. One of the objectives of this anthology is, then, to encourage scholarship that is mindful of the critic’s responsibility to communities, and to focus discussions on incarnations of tricksters in their particular national contexts. The contribution of Troubling Tricksters, therefore, is twofold: to offer a timely counterbalance to this growing critical lacuna, and to propose new approaches to trickster studies, approaches that have been clearly influenced by the nationalists’ call for cultural and historical specificity.