Drawing on her experiences around the world, and in the troubled but fascinating state of Yemen in particular, Donna Kennedy-Glans suggests that we have the power to reframe our own ideas about gender, while creating a new and more subtle dialogue with traditional cultures, including fundamentalist Islam. With many telling examples from her own rich personal experience, and using both traditional wisdom and some of the latest research in various fields, she advances the idea of subtle connections, respect, "breathing spaces" that would replace chauvinism and confrontation, and create dialogues from which vital new relations would emerge, both on the personal and social levels.

We are taken on a Soul-journey providing answers to questions, for those seeking spiritual truth, about the spiritual life and its recovery as a living power. Some of the themes are Biblical because this is the context in which this series of talks arose, but all are taken beyond those confines in a way that transcends and illumines them.

Seven Keys that will open the Book of Revelation to the Jesus follower of the first century and the twenty-first century with practical application and life lessons. This study cuts through the confusion and honors the library of Scripture through the ages. Writing on the Revelation of Jesus Christ is not just a daunting challenge but a humbling experience. The Scriptures are clear that there is nothing new under the sun; and I do not think my efforts are so unique as having not been considered before now. But I do hope to reintroduce The Revelation and this reality of a fresh and possibly renewed perspective into the conversation. My motive is to bring Gods amazing disclosure back into the Christian conversation devotionally and practically. I dont want to just make a point, I want to make a difference.

In Unveiling Traditions Anouar Majid issues a challenge to the West to reimagine Islam as a progressive world culture and a participant in the building of a multicultural and more egalitarian world civilization. From within the highly secularized space it inhabits, a space endemically suspicious of religion, the West must find a way, writes Majid, to embrace Islamic societies as partners in building a more inclusive and culturally diverse global community. Majid moves beyond Edward Said’s unmasking of orientalism in the West to examine the intellectual assumptions that have prevented a more nuanced understanding of Islam’s legacies. In addition to questioning the pervasive logic that assumes the “naturalness” of European social and political organizations, he argues that it is capitalism that has intensified cultural misunderstanding and created global tensions. Besides examining the resiliency of orientalism, the author critically examines the ideologies of nationalism and colonialist categories that have redefined the identity of Muslims (especially Arabs and Africans) in the modern age and totally remapped their cultural geographies. Majid is aware of the need for Muslims to rethink their own assumptions. Addressing the crisis in Arab-Muslim thought caused by a desire to simultaneously “catch up” with the West and also preserve Muslim cultural authenticity, he challenges Arab and Muslim intellectuals to imagine a post-capitalist, post-Eurocentric future. Critical of Islamic patriarchal practices and capitalist hegemony, Majid contends that Muslim feminists have come closest to theorizing a notion of emancipation that rescues Islam from patriarchal domination and resists Eurocentric prejudices. Majid’s timely appeal for a progressive, multicultural dialogue that would pave the way to a polycentric world will interest students and scholars of postcolonial, cultural, Islamic, and Marxist studies.

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