For the longest time, based on no evidence other than our own insecurity and sense of incompetence, my wife and I were convinced that we were the flat-out, no-question-about-it, least-skilled parents in the country. Furthermore, we were convinced that every other set of parents we knew was perfect. They were more thorough in going over their kids' homework, they set better boundaries than we do, didn't let their kids watch as many hours of TV as we do, raised kids who are unfailingly polite in public and have a far greater sense of community and public service than our underachieving offspring over there on the couch watching SpongeBob. We were certain everybody else's kids willingly and joyfully eat nothing but healthy foods, shunning all candy and candy-based products, they all sensibly and automatically put on weather-appropriate clothing, and voluntarily call their grandparents with clockwork regularity, giving fully detailed accounts of their numerous accomplishments, ending with testimonials to their wonderful and perfect parents. Turns out: not so much. At all. In the number one New York Times bestseller Couplehood, Paul Reiser wrote about the highs and lows of falling in love and getting married-and the heartbreak and hilarity that comes with it. In Babyhood, he turned his sharply observant eye to the experiences of having a brand-new family. And now in Familyhood, Reiser shares his observations on parenting, marriage, and mid-life with the wit, warmth, and humor that he's so well-known for. From the first experience of sending his two boys off to summer camp-the early feelings of gleeful freedom in an empty house, to realizing how empty the house actually was-to maneuvering the minefield of bad words learned at school, this hilarious new book captures the spirit of familyhood, the logical next frontier for Reiser's trademark perspective on the universal truths of life, love, and relationships.

This book explores the phenomenon of familyhood across borders, examining the experience of translocal familyhood and the manner in which lifelines in and between countries are formed when individual family members spend long periods away from home. Drawing on long-term ethnographic research, it considers the emotions, social relations, materialities and discourses that occur within family lives between Estonia, Finland, Latvia, Lithuania, Norway, Romania, Russia and Sweden. With attention to the ways in which gender, generation, class and geography create and reinforce inequalities, strengths and vulnerabilities within and between families, it combines ethnographic, descriptive work with shorter photography-based chapters in order to allow textual and visual methods to complement one another. As such, it will appeal to scholars of sociology, geography and anthropology with interests in migration, transnationalism and the sociology of the family.

Extraordinary changes in patterns of family life—and family law—have dramatically altered the boundaries of parenthood and opened up numerous questions and debates. What is parenthood and why does it matter? How should society define, regulate, and support it? Is parenthood separable from marriage—or couplehood—when society seeks to foster children’s well-being? What is the better model of parenthood from the perspective of child outcomes? Intense disagreements over the definition and future of marriage often rest upon conflicting convictions about parenthood. What Is Parenthood? asks bold and direct questions about parenthood in contemporary society, and it brings together a stellar interdisciplinary group of scholars with widely varying perspectives to investigate them. Editors Linda C. McClain and Daniel Cere facilitate a dynamic conversation between scholars from several disciplines about competing models of parenthood and a sweeping array of topics, including single parenthood, adoption, donor-created families, gay and lesbian parents, transnational parenthood, parent-child attachment, and gender difference and parenthood.

Mixtus-Americans: We Still Practice Griot continues the challenges of healing, institutionally and nationally, from the result of faith divided by racism and perceived superiority. These views were first expressed in my book called Mixtus-Americans' Salvation from Oppressive Sin. Ten years later, the divide, the long centuries of White-and-Black church division, has driven the Black community to worship Yahweh (YHVH) and his Son, the Messiah, Jesus the Christ, differently. These differences are highlight in these writings. For the most part, Mixtus folk-Black Americans-hold to a Bible-based empowerment that supports personal accomplishments. The church has traditionally been an important element in social and political movements. Black Christians are more socially conservative than other groups, and they change less than any other segment of society based on religion. As Joe "The Black Eagle" Madison might say, "I would encourage you to read these twenty-four views with a third ear"-the timbre that shapes the knowing.

Tianxia—conventionally translated as “all-under-Heaven”—in everyday Chinese parlance simply means “the world.” But tianxia is also a geopolitical term found in canonical writings that has a deeper historical and philosophical significance. Although there are many understandings of tianxia in this literature, interpretations within the Chinese process cosmology generally begin with an ecological understanding of intra-national relations that acknowledge the mutuality and interdependence of all economic and political activity. This volume contextualizes the tianxia vision of geopolitical order within a variety of strategies drawn from a broad spectrum of cultures and peoples: Buddhist, Islamic, Indian, African, Confucian, European. The conversation among the contributors is guided by several central questions: Is tianxia the only model of cosmopolitanism? Are there ideas and ideals comparable to tianxia that exist in other cultures? What alternative perspectives of global justice have inspired Western, Indian, Islamic, Buddhist, and African cultural traditions? The fundamental premise here is that in order for a planetary tianxia system to be relevant and significant for the present time and for our vision of the future, it must acknowledge the plurality of moral ideals defining the world’s cultures while at the same time seek practical ways to formulate a minimalist morality that can provide the solidarity needed to bring the world’s people together.

This comprehensive book defines the significance of film-making and film viewing in Korea. Covering the introduction of motion pictures in 1903, Korean cinema during the Japanese colonial period (1910-45), and the development of North and South Korean cinema up to the 1990s, Lee introduces the works of Korea's major directors, and analyzes the Korean film industry in terms of production, distribution, and reception.