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Instead of experiencing a mid-life academic crisis, I discovered Canada. Through George Rawlyk, a senior historian at Queen’s University in Ontario, and then through many fruitful contacts with older and younger Canadians as well as frequent visits north of the border, I became increasingly intrigued by comparisons with U.S. history. Most of my specialized scholarship has treated American developments, but I have been able to explain those matters more perceptively by keeping Canada’s alternative history in mind. The chance to introduce undergraduates at the University of Notre Dame to Canadian history provided a regular stimulus to think about a common subject (Christianity) taking somewhat different shapes in the two nations.
In the sixteen years between this book’s two editions, religion in Canada underwent a revolution. John Webster Grant’s history of developments in Canada’s first century after Confederation (1867-1967) sparkled with wit, limpid prose, and telling incidents succinctly portrayed. His deep research in French sources, as well as English, made for an exceptionally well-balanced account of both Protestants and Catholics, both Quebec and the rest of Canada. The new chapter he added in 1988 was just as informative, perceptive, and wise about the difficult days for the churches that began so suddenly in the 1960s.
John Webster Grant?s The Church in the Canadian Era was originally published in 1972. It remains a classic and important text on the history of the Canadian churches since Confederation. This updated edition has been expanded to include a chapter on recent history as well as a new bibliographical survey. Its approach is ecumenical, taking account not only of the whole range of Christian denominations but of sources in both national languages.
Instead of experiencing a mid-life academic crisis, I discovered Canada. Through George Rawlyk, a senior historian at Queen’s University in Ontario, and then through many fruitful contacts with older and younger Canadians as well as frequent visits north of the border, I became increasingly intrigued by comparisons with U.S. history. Most of my specialized scholarship has treated American developments, but I have been able to explain those matters more perceptively by keeping Canada’s alternative history in mind. The chance to introduce undergraduates at the University of Notre Dame to Canadian history provided a regular stimulus to think about a common subject (Christianity) taking somewhat different shapes in the two nations.
In his years as a historian at Queen’s University (Kingston, Ontario) Rawlyk inspired a wealth of solid writing on Canada’s religious history, while also inaugurating an ambitious series in religious history for the McGill-Queen’s University press that continues to this day. Rawlyk’s own research detailed the religious history of the Maritime Provinces, especially the dramatic, long-term impact of radical Christian revivals in the period of the American Revolution that were spearheaded by Henry Alline. A special feature of this book is the shrewd assessment of how Canada’s early religious history differed from parallel developments in the United States.
Rawlyk sees the Baptists of Nova Scotia and New Brunswick as reaching their zenith during the latter half of the nineteenth century. He makes some controversial comments on the differences between New Brunswick and Nova Scotia Baptists of both the present and past century. Ravished by the Spirit does not deal merely with a distnt historical past but raises some fundamental and disconcerting questions about the vulnerability of the Baptist denomination in contemporary Nova Scotia and New Brunswick.
Instead of experiencing a mid-life academic crisis, I discovered Canada. Through George Rawlyk, a senior historian at Queen’s University in Ontario, and then through many fruitful contacts with older and younger Canadians as well as frequent visits north of the border, I became increasingly intrigued by comparisons with U.S. history. Most of my specialized scholarship has treated American developments, but I have been able to explain those matters more perceptively by keeping Canada’s alternative history in mind. The chance to introduce undergraduates at the University of Notre Dame to Canadian history provided a regular stimulus to think about a common subject (Christianity) taking somewhat different shapes in the two nations.
This wide-ranging collection of authoritative chapters provides an outstanding general account of Canadian religion at the start of the twenty-first century. Coverage extends across the nation (New Brunswick, Quebec, Toronto, Alberta); the book includes perceptive articles on Catholics, mainline Protestants, and newer evangelical Protestant movements; there is revealing treatment of Jews and Sikhs, residential schools for Natives, and church-guided social reform, efforts of missionary outreach and more. The diverse ways that Canada’s religious organizations have engaged with national public life provide a strongly unifying theme.
Academic and popular opinions agree that Canadian public life has become wholly secularized during the last hundred years. As this book acknowledges, religion has indeed lost most of its influence in education, politics and various interest groups. But this rigorously researched volume argues that religion was one of the early institutional bases of the public sphere, and although it has since become differentiated from the state, it should not be overlooked or underestimated by historians and sociologists of modern Canada. A compilation of scholarly case studies, it addresses the continuing influence of religion on modern, 'secular' institutions and thus on…
Instead of experiencing a mid-life academic crisis, I discovered Canada. Through George Rawlyk, a senior historian at Queen’s University in Ontario, and then through many fruitful contacts with older and younger Canadians as well as frequent visits north of the border, I became increasingly intrigued by comparisons with U.S. history. Most of my specialized scholarship has treated American developments, but I have been able to explain those matters more perceptively by keeping Canada’s alternative history in mind. The chance to introduce undergraduates at the University of Notre Dame to Canadian history provided a regular stimulus to think about a common subject (Christianity) taking somewhat different shapes in the two nations.
The United Church of Canada began in 1925 with the merger of the nation’s Methodists, Congregationalists, union churches in the West, and two-thirds of its Presbyterians. The church’s early leaders aspired to guide all of Protestant Canada, indeed the whole nation, in realizing the best of activistic Methodism, theologically consequential Presbyterianism, and the social potential of ecumenical cooperation. Airhart’s empathetic study shows how powerfully the United Church contributed to moving Canada in the direction of humane social development, but then how internal divisions and the growing secularism of Canadian society frustrated the grand nationalistic and spiritual visions with which the church began.
"As Canadian as the maple leaf" is how one observer summed up the United Church of Canada after its founding in 1925. But was this Canadian-made church flawed in its design, as critics have charged? A Church with the Soul of a Nation explores this question by weaving together the history of the United Church with a provocative analysis of religion and cultural change. The story begins in the aftermath of Confederation, when the prospects of building a Christian nation persuaded a group of Congregationalist, Methodist, and Presbyterian leaders to set aside denominational differences and focus instead on shared beliefs.…
I became interested in Andrew Jackson as an undergraduate student who worked at his Nashville plantation, The Hermitage. Nearly thirty years later, I am still fascinated by Old Hickory. We wouldn’t be friends, and I wouldn’t vote for him, but I consider him essential to understanding the United States’ development between his ascension as a national hero during the War of 1812 and his death in 1845. That we still argue about Jackson’s role as a symbol both of patriotism and of genocide speaks to his enduring significance to the national conversation about what the United States has represented and continues to represent.
A number of books explain the world in which Jackson came to national recognition, but Howe’s provides a decidedly critical view of Old Hickory and his politics. He is clearly sympathetic to the Whigs, opponents of Jackson and his Democratic party; nevertheless, Howe’s book is a good starting point for a broader perspective on Jacksonian America.
The Oxford History of the United States is by far the most respected multi-volume history of our nation. In this prize-winning, critically acclaimed addition to the series, historian Daniel Walker Howe illuminates the period from the battle of New Orleans to the end of the Mexican-American War, an era when the United States expanded to the Pacific and won control over the richest part of the North American continent. Howe's panoramic narrative portrays revolutionary improvements in transportation and communications that accelerated the extension of the American empire. Railroads, canals, newspapers, and the telegraph dramatically lowered travel times and spurred the…
I'm co-founder of a grassroots social justice, civic engagement, and service organization called ForwardCT, which I started with my friend and current state representative Eleni Kavros DeGraw with the intention of mobilizing community-centered action. Our work centers on these four pillars: Connect, Inform, Serve, and Lead. Those pillars guide my work as chair of my town’s Clean Energy Commission, as teacher and facilitator of workshops and events, and as an author of books for young people. I'm drawn to the powerful use of storytelling as a tool for starting conversations, stirring up “good trouble,” and inspiring activism. Read a book, approach your library or town to host a community conversation, leave with actionable takeaways, repeat!
Youth climate activist Zahra Biabani has tapped into something many climate activists have yet to learn. Doom doesn’t work. It causes people to retreat into their vices (or under their covers) and, in many cases, it paralyzes entire fledgling movements.
My own work at the community level reflects what Biabani has shared in her well-organized book of carefully-curated hope bombs – hopeful stories inspire positive bursts of brain chemicals, which motivate action. She provides clear examples of climate-centered successes from around the world, and ends with “what you can do.”
This would be a fantastic discussion book for climate clubs of all ages, municipal or non-profit environmental groups, and larger climate-centered conferences.
A Guide on Climate Optimism and Environmental Sustainability
Zahra Biabani, a climate activist focused on hope and action, wrote this book to help readers learn why we need to and how we can stay optimistic in the face of the climate crisis. People are doing good things for our planet all over the world.... it's time we highlight it!Change the way you think about the future. The fate of humanity can be daunting, but we don't need to live in that space. First, we need to change our attitude in order to implement nature based solutions that help mitigate…
I developed a strong interest in current events, especially politics, in high school. What the government does, or does not do, struck me as a vital piece of the puzzle in trying to explain why things are the way they are. That soon led, however, to seeing how the past continues to influence the present. No decade is more important than the 1960s for understanding our current political climate.
Historians rightly stress that social movements and broad forces, often decades in the making, shape history, but Weisbrot and Mackenzie note that many of the monumental reforms of the 1960s that continue to define our society today resulted primarily from decisions made by liberal presidents, members of Congress, and the Supreme Court.
They vividly convey the confidence in government as a force for good that lay at the core of liberal thinking. They are sympathetic to much of the liberals’ efforts, yet they also acknowledge their shortcomings.
An engaging be hind-the-scenes look at the lesser-known forces that fueled the profound social reforms of the 1960s
Provocative and incisive , The Liberal Hour reveals how Washington, so often portrayed as a target of reform in the 1960s, was in fact the era's most effective engine of change. The movements of the 1960s have always drawn the most attention from the decade's chroniclers, but it was in the halls of government-so often the target of protesters' wrath-that the enduring reforms of the era were produced. With nuance and panache, Calvin Mackenzie and Robert Weisbrot present the real-life characters-from giants…
The nonprofit sector is important to society and I often marvel at how many of us – which is to say all of us – have been touched by the generosity of others. With few exceptions, anyone who has graduated from college, who has been admitted to a hospital, who has attended a faith-based service, who has examined art at a gallery, who – literally, and there are no exceptions here – breathes air has benefited from the work of nonprofit organizations and the philanthropists who support them. It is therefore important to me to understand how the system works and how important charities are to society and a functioning democracy.
After reading Winners Take All, we might be forgiven for being worried about the role philanthropy plays in society. Anand Giridharadas’s central argument is that donors – defined not as the average annual supporter of a charity, but as those with millions, and more, to give – do not so much change society for the better, but use their wealth to maintain the status quo.
He says that instead of helping the poor, donations support policies, in the nonprofit arena, that uphold and even increase donors’ own wealth and status. In that regard, he reflects upon Oscar Wilde’s observation that those who do the most harm are those who try to do the most good.
'Superb, hugely enjoyable ... a spirited examination of the hubris and hypocrisy of the super-rich who claim they are helping the world' Aditya Chakrabortty, Guardian
What explains the spreading backlash against the global elite? In this revelatory investigation, Anand Giridharadas takes us into the inner sanctums of a new gilded age, showing how the elite follow a 'win-win' logic, fighting for equality and justice any way they can - except ways that threaten their position at the top.
But why should our gravest problems be solved by consultancies, technology companies and corporate-sponsored charities instead of public institutions…
I grew up in Valladolid, a semi-rural city of Yucatan. My parents loved the history and archaeology of the Yucatan peninsula, which not long ago was a single cultural and linguistic entity. I grew up dreaming of becoming an archaeologist. With time, I became fascinated with people and sociality within and beyond Yucatan, so I became an anthropologist. I trained as an anthropologist in Mexico and Canada, and have done research in Canada, Italy, Mexico, and Spain. I live and work in Yucatan, as a professor of anthropology. Good ethnographies are what anthropology is about, and those I write about here are some of the best.
This book is many things: A wonderful ethnography, a tribute to the Mexican and foreign ethnographers who preceded Re Cruz’s in the area, a call to ethnographers for writing creativity, and, glowingly, a show of respect for local people, their agency, and their understandings of the world.
Chan Kom, as Re Cruz reminds us, has been an ethnographic laboratory since the first decades of the 20th century. Re Cruz chose to structure her book following the script of a local play performed by high school students. For anthropology students this is a good example of an engaging ethnography.
For historians of the recent past this is a record of the cultural impact that the emergence of Cancun had on Yucatecan rural life.
An ethnographic account of Chan Kom, a contemporary Maya community in Yucatan, Mexico that focuses on the social schism within the community resulting from an accelerated process of migration to Cancun, a major tourist center.
My whole life has been about the power of making. I’m a writer and educator specialising in craft. Previously, I worked at the Crafts Council in London, and now I write for craft magazines with a particular interest in the connective nature of craft in communities and the relationship between craft and wellbeing. I’m also a parent to a learning-disabled adult, so understand learning differences (and care). I recently started Quickthorn Books to showcase more makers. I run workshops in darning, crochet, knitting, and, most recently, making rag rugs. I’m proud to be a trustee of Heritage Crafts, and I can usually be found knitting in the corner.
I had the pleasure of seeing a talk by David Gauntlett when this book first came out in 2008. He writes with lightness and humour, so it’s accessible and easy to read.
At the time it was a ground-breaking look at how craft connects communities and was the inspiration for many a research project after that. The launch incorporated making into it, something that I still like to do.
SECOND UPDATED EDITION, WITH THREE ALL-NEW CHAPTERS
The first edition of Making is Connecting struck a chord with crafters, YouTubers, makers, music producers, artists and coders alike. David Gauntlett argues that through making things, people engage with the world and create connections with each other. Online and offline, we see that people want to make their mark, and to make connections.
This shift from a 'sit-back-and-be-told culture' to a 'making-and-doing culture' means that a vast array of people are exchanging their own ideas, videos, and other creative material online, as well as engaging in real-world crafts, music projects, and hands-on…
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