How should the church engage our culture? The recent political cycle has shattered the lens through which the American church has looked at politics through much of our lifetimes. If we return to the Scriptures, we see Jesus offers us a compelling, alternative vision. His heart was that His followers would be a city on a hill and that people would see our good deeds and glorify our Father in heaven. This was not dependent on the laws on the books, the rulings of the courts, or the leaders in power. His heart was that we would influence culture through redemptive participation, being not just a faithful, but also a fruitful presence. His vision was that the church functions as a Creative Minority in a dominant culture. A Creative Minority seeks not to propose a way to regain cultural dominance, take back our world for God or revisit an unrealistic and nostalgic past. It humbly proposes that if we take on the posture and identity of a Creative Minority, we may rekindle the light in the bushel, and in so doing, cast a hopeful glimmer on the world. A Creative Minority paints a compelling picture of the way the church is called to participate in these challenging and demanding times - seeking neither to control nor abandon the world, but to love it to new life through redemptive participation.

As a field in its own right, Minority Language Media studies is developing fast. The recent technological and social developments that have accelerated media convergence and opened new ways of access and exchange into spaces formerly controlled by media institutions, offer new opportunities, challenges and dangers to minority languages, and especially to their already established media institutions. This book includes debates on what convergence and participation actually mean, a series of case studies of specific social media developments in minority language, as well as comparative studies on how the cultural industries have engaged with the new possibilities brought about by media convergence. Finally, the book also offers a historical review of the development of Minority Language Media worldwide, and evidences the areas in which more extensive research is required.

The Open Access version of this book, available at https://www.taylorfrancis.com/books/9781138125124, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license. This volume addresses a crucial, yet largely unaddressed dimension of minority language standardization, namely how social actors engage with, support, negotiate, resist and even reject such processes. The focus is on social actors rather than language as a means for analysing the complexity and tensions inherent in contemporary standardization processes. By considering the perspectives and actions of people who participate in or are affected by minority language politics, the contributors aim to provide a comparative and nuanced analysis of the complexity and tensions inherent in minority language standardisation processes. Echoing Fasold (1984), this involves a shift in focus from a sociolinguistics of language to a sociolinguistics of people. The book addresses tensions that are born of the renewed or continued need to standardize ‘language’ in the early 21st century across the world. It proposes to go beyond the traditional macro/micro dichotomy by foregrounding the role of actors as they position themselves as users of standard forms of language, oral or written, across sociolinguistic scales. Language policy processes can be seen as practices and ideologies in action and this volume therefore investigates how social actors in a wide range of geographical settings embrace, contribute to, resist and also reject (aspects of) minority language standardization.

This book, stemming from an international conference, mainly explores the “private sphere” of minority cultures. To date, insufficient attention has been paid to ethnic minorities’ sense of subjecthood, e.g. their construction and articulation of self-understanding formed through lived experiences, sensibilities, emotions, sentiments, empathy, and even tempers and moods. Social misunderstanding, not to mention stereotyping, mystification and discrimination, often stems from neglecting the surprising and enlivening texture of minorities’ emotional world. Taking the important cue of the “affective turn” in cultural theory in recent years, the contributors address questions such as: what are the representations of affective/emotional energies and intensities surrounding the ethnic figures/strangers in visual culture (e.g. passivity, shame, anger, joy, empathy, charm, belonging, etc.)?; how do ethnic minorities respond to these visual narratives, and how can their self-representation through visual discourse reveal and transform their lived experiences?

Storable votes allow the minority to win occasionally while treating every voter equally and increasing the efficiency of decision-making, without the need for external knowledge of voters' preferences. This book complements the theoretical discussion with several experiments, showing that the promise of the idea is borne out by the data: the outcomes of the experiments and the payoffs realized match very closely the predictions of the theory.

Modern Minority presents a fresh examination of canonical and emergent Asian American literature's relationship to the genre of realism, particularly through its preoccupation with everyday life.

Elizabeth Barnes argues compellingly that disability is primarily a social phenomenon—a way of being a minority, a way of facing social oppression, but not a way of being inherently or intrinsically worse off. This is how disability is understood in the Disability Rights and Disability Pride movements; but there is a massive disconnect with the way disability is typically viewed within analytic philosophy. The idea that disability is not inherently bad or sub-optimal is one that many philosophers treat with open skepticism, and sometimes even with scorn. The goal of this book is to articulate and defend a version of the view of disability that is common in the Disability Rights movement. Elizabeth Barnes argues that to be physically disabled is not to have a defective body, but simply to have a minority body.