The important insights collated here provide guidance to progress towards institutions where academics possess more control of the policies that guide their careers, the knowledge they create, the knowledge they share, the students they inspire, and the communities they aim to serve.

Following World War II, the United States enjoyed unprecedented propsperity as the post war economy exploded. While Americans pondered affluence, U.S. Franciscans focused on the forgotten members of U.S. society, those who had been left out or left behind. Seeing Jesus in the Eyes of the Oppressed tells the story of eight Franciscans and their communities who struggled to create a more just and equitable society. Through eight mini-biographies, Paul T. Murray, emeritus professor at Siena College, explores Franciscan efforts to establish racial and economic justice and to promote peace and nonviolence: Father Nathaniel Machesky led the battle for civil rights in Greenwood, MS; Sister Antona Ebo was the lone African American Sister at the Selma march; Brother Booker Ashe worked for interracial justice and Black pride in Milwaukee; Sister Thea Bowman celebrated Black gifts to the U.S. Church and worked toward an expression of the faith that was ""authentically Black and truly Catholic;"" Father Alan McCoy pushed his community and the Church in the United States to greater engagement with Social Justice; Sister Pat Drydyk worked with Cesar Chavez for justice for the farmworkers; Father Joseph Nangle brought solidarity with Latin America to the fore in the U.S. Church, and Father Louis Vitale used civil disobedience to oppose nuclear proliferation, while serving the poor and homeless. In all, the book emphasizes the passion and struggle of Franciscans in the United States to create a more just world within society and within the Church.

The important insights collated here provide guidance to progress towards institutions where academics possess more control of the policies that guide their careers, the knowledge they create, the knowledge they share, the students they inspire, and the communities they aim to serve.

This book gives voice to the experiences of women of color--women of African, Native American, Latina, East Indian, Korean and Japanese descent--as students pursuing terminal degrees and as faculty members navigating the Academy, grappling with the dilemmas encountered by others and themselves as they exist at the intersections of their work and identities.Women of color are frequently relegated--on account both of race and womanhood--into monolithic categories that perpetuate oppression, subdue and suppress conflict, and silence voices. This book uses critical race feminism (CRF) to place women of color in the center, rather than the margins, of the discussion, theorizing, research and praxis of their lives as they co-exist in the dominant culture. The first part of the book addresses the issues faced on the way to achieving a terminal degree: the struggles encountered and the lessons learned along the way. Part Two, "Pride and Prejudice: Finding Your Place After the Degree" describes the complexity of lives of women with multiple identities as scholars with family, friends, and lives at home and at work. The book concludes with the voices of senior faculty sharing their journeys and their paths to growth as scholars and individuals.This book is for all women of color growing up in the academy, learning to stand on their own, taking first steps, mastering the language, walking, running, falling and getting up to run again--and illuminates the process of self-definition that is essential to their growth as scholars and individuals.

This study analyses the commentaries of four Muslim intellectuals who have turned to scripture as a liberating text to confront an array of problems, from patriarchy, racism, and empire to poverty and interreligious communal violence. Shadaab Rahemtulla considers the exegeses of the South African Farid Esack (b. 1956), the Indian Asghar Ali Engineer (1939-2013), the African American Amina Wadud (b. 1952), and the Pakistani-American Asma Barlas (b. 1950). The authors considered all proritise the Qur'an over the hadith. Rahemtulla considers this an essential move for a Muslim liberation theology and concludes with proposals with a new construal of what a politically radical Islam might mean, sharply differentitated from Islamism. This work provides a rich analysis of the thought-ways of specific Muslim intellectuals, it substantiates a broadly framed school of thought. Rahemtulla draws out their specific and general importance without displaying an uncritical sympathy. He sheds light on the impact of modern exegetical commentary which is more self-conciously concerned with historical context and present realities. In a mutally reinforcing way, this work thus illuminates both the role of agency and heremnetucal approaches in Modern Islamic thought.