The Evangelical Necessity of Creedal Confession in the World of Empire

The author argues that in the world of Empire where greed, violence, and idolatry pervade, the Church is challenged to recognise that it exists to witness to the radical, liberating message of the gospel of the crucified and risen Lord, Jesus Christ. The Church is challenged to recognise and acknowledge how it is a beneficiary of Empire, but that its focus is to be on the Lord Jesus Christ and not the ‘Caesars’ who cannot give the life, healing, and forgiveness that only God can give. Faithfulness to the gospel calls for creedal‐confession that becomes both inevitable and necessary because the church's confession is communal. The community in Christ needs one another in order to be faithful through mutual creedal‐remembering and reminding of the identity of the God of Jesus Christ.     

Building Kinship and Community: Relational Processes of Bicultural Identity Among Adult Multiracial Adoptees

To read this article's abstract in both Spanish and Mandarin Chinese, please visit the article's full-text page on Wiley InterScience ( http://interscience.wiley.com/journal/famp ).
This study uses the case of transracially adopted multiracial adults to highlight an alternative family context and thus process of African American enculturation. Interpretive analyses of interviews with 25 adult multiracial adoptees produced 4 patterns in their bicultural identity formation: (1) claiming whiteness culturally but not racially, (2) learning to "be Black"—peers as agents of enculturation, (3) biological pathways to authentic Black kinship, and (4) bicultural kinship beyond Black and White. Conceptualizing race as an ascribed extended kinship network and using notions of "groundedness" from bicultural identity literature, the relational aspects of participants' identity development are highlighted. Culturally relevant concepts of bicultural identity are proposed for practice with multiracial adoptees who have multiple cultures of origin and for whom White mainstream culture is transmitted intrafamilially as a first culture.     

The Convergence of Cultures and Religions in Light of the Evolution of Conciousness

This article describes a challenge to the cultures and religions of the world that the author believes is the greatest challenge that has confronted the human race in its entire history. Modernity's search for unity and postmodernity's affirmation of pluralism reflect aspects of our current situation, but more needs to be recognized. We must acknowledge that East and West must face the current challenges together. Multiculturalism and unity encompass all world cultures, and we cannot be content to read our present history only through the lens of western developments. Karl Jaspers's theory of the First Axial period of history, 800-200 B.C.E ., in which all the present world religions have their roots, is useful. It reveals that our present flowering of culture and spirit in the Western world, including our science, is not so much a product of the Western Renaissance and Enlightenment, as it is rooted in cultural events that belong to East and West equally. We are now in the Second Axial Period, which challenges the world religions to allow their energies to move toward convergence, just as in the previous millennia they moved toward differentiation. Teilhard de Chardin's thought is a guide for us, in his vision of a complex convergence of consciousness, in which differences will not be abolished but will be transformed in their coming together. This convergent perspective will also join with the perspective of rediscovering our roots in the earth, and it will repossess the spirituality of the primal peoples, in its understanding of the entire human race to be one tribe. The world religions are faced with the task, therefore, of encountering each other in "dialogic dialogue," and channeling their spiritual resources toward the solution of real-world global problems.     

Psychosocial correlates of health status among Asians, Caucasians, and multiracial subjects

The present study assessed the relationship between race and physical health in a multicultural sample. When controlling for a variety of health risk factors, the results revealed a significant relationship between race and recent and chronic physical symptoms (i.e., minor health problems) as well as past major health problems. Multiracial individuals reported more health problems than Asians or Caucasians. These findings may reflect the differences in diet and socioeconomic status (SES) as well as conditions associated with low SES such as decreased likelihood of seeking medical services and a variety of psychosocial variables.     

Agency vulnerability,participation, and the self-determination of indigenous peoples

Development, understood as a process of social and economic change, can be a source of great freedom. But when individuals and groups have little or no control over that process, it can be a source of vulnerability as well. This paper proposes the concept of ‘agency vulnerability’: the risk of being limited in one's ability to control the social and economic forces that propel one into change. All individuals and groups are susceptible to harm, but indigenous groups often face the gravest constellation of such threats. In particular, indigenous peoples struggle against both individual and societal vulnerabilities and often have the least control over processes of change that affect them. The language of human rights is frequently used to justify policies aimed at reducing vulnerability. For indigenous peoples, this often takes the form of a right to self-determination, a right in part intended to reduce agency vulnerability. This paper draws a distinction between the process and the substantive aspects of self-determination, and identifies participation as a key component of the process aspect, defending its importance in decision-making in any residual areas of shared rule between indigenous and non-indigenous groups or entities. Finally, it proposes a framework for evaluating the extent and quality of participation of indigenous (or any other) peoples in decisions that affect them.     

Systemic Evil and Christian Discipleship

Although the churches have focused much of their attention on the individual's encounter with evil, it is urgent and essential that this focus be expanded to consider communal systemic evil. Rediscovering this emphasis in ancient sources – biblical and Indigenous – we begin to see that engagement with systemic evils like racism and colonialism is a central aspect of Christian discipleship. There is a preliminary and important anticipation and realization of this rediscovery in The Arusha Call to Discipleship document of the World Council of Churches. In an age that is beset by the deadly intersection of multiple forms of systemic evil, it is urgent that discipleship confront the principalities and powers that corrupt and destroy life.     

Number as a cognitive technology: evidence from Pirahã language and cognition

Does speaking a language without number words change the way speakers of that language perceive exact quantities? The Pirah? are an Amazonian tribe who have been previously studied for their limited numerical system [Gordon, P. (2004). Numerical cognition without words: Evidence from Amazonia. Science 306, 496-499]. We show that the Pirah? have no linguistic method whatsoever for expressing exact quantity, not even "one." Despite this lack, when retested on the matching tasks used by Gordon, Pirah? speakers were able to perform exact matches with large numbers of objects perfectly but, as previously reported, they were inaccurate on matching tasks involving memory. These results suggest that language for exact number is a cultural invention rather than a linguistic universal, and that number words do not change our underlying representations of number but instead are a cognitive technology for keeping track of the cardinality of large sets across time, space, and changes in modality.     

Neoliberalism versus distributional autonomy: the skipped step in rawls’s the law of peoples

Debates about global distributive justice focus on the gulf between the wealthy North and the impoverished South, rather than on issues arising between liberal democracies. A review of John Rawls’s approach to international justice discloses a step Rawls skipped in his extension of his original-position procedure. The skipped step is where a need for the distributional autonomy of sovereign liberal states reveals itself. Neoliberalism denies the possibility and the desirability of distributional autonomy. A complete Rawlsian account of global justice shows the necessity and possibility of a charter between liberal states, assuring each a proper minimum degree of distributional autonomy