Marginalized Voices in Music Education explores the American culture of music teachers by looking at marginalization and privilege in music education as a means to critique prevailing assumptions and paradigms. In fifteen contributed essays, authors set out to expand notions of who we believe we are as music educators -- and who we want to become. This book is a collection of perspectives by some of the leading and emerging thinkers in the profession, and identifies cases of individuals or groups who had experienced marginalization. It shares the diverse stories in a struggle for inclusion, with the goal to begin or expand conversation in undergraduate and graduate courses in music teacher education. Through the telling of these stores, authors hope to recast music education as fertile ground for transformation, experimentation and renewal.

This book shares advice, how-to’s, validations, and cautionary tales based on minoritized students’ recent experiences in doctoral studies. Providing a change of view from inspirational works framed at the "traditional" graduate student towards the affirmation of marginalized voices, readers are given a look at the multiplicitous experiences of underrepresented identities in the predominantly, and historically, White academy. With the changing landscape of America’s institutions of higher education, this book shares tools for navigating spaces intended for the elite. From the personal to professional, these words of wisdom and encouragement are useful anecdotes that speak to the practitioner and academic.

Over the past several decades, scholars working in biblical, theological, and religious studies have increasingly attended to the substantive ways that our experiences and understanding of God and God's relation to the world are structured by our experiences and concepts of race, gender, disability, and sexuality. These personal and social identities and their intersections serve as a hermeneutical lens for our interpretations of God, self, the other, and our religious texts and traditions. However, they have not received nearly the same level of attention from analytic theologians and philosophers of religion, and so a wide range of important issues remain ripe for analytic treatment. The papers in this volume address the various ways in which the aforementioned social identities intersect with, shape, and might be shaped by the questions with which analytic theology and philosophy of religion have typically been concerned, as well as what new questions they suggest to the discipline. We focus on three central areas of analytic theology: methodological principles, the intersection of social identities with religious epistemology, and the connections among eschatology, ante-mortem suffering, and ante-mortem social perceptions of bodies.

Multicultural and Marginalized Voices of Postcolonial Literature traces multifarious facets of marginalized literature across the world, giving a brilliant overview of the historical roots of multiculturalist and marginalized sections.

Numerous books explore the “how to” of qualitative research, but few discuss what it means to actually engage in it, particularly when researchers adopt alternative methods to shed light on the experiences of marginalized populations. In Demarginalizing Voices, scholars share personal stories about their research with marginalized populations, including Aboriginal peoples, sex workers, the dead and the dying, women and men in prison, women and men released from prison, and the homeless and the hospitalized. In the process, they answer questions of relevance to anyone engaged in qualitative research: What can scholars expect when their research requires them to establish human connections and relationships with their subjects? What role do ethics review boards and institutions play when researchers explore new, often less accepted methods? How do researchers reconcile academic life and its expectations with their activism? These powerful accounts from the cutting-edge of qualitative research not only create a space in academia that centres marginalized voices, they open up the field to new debates and discussion.

The Orthodox Church has been characterized by some as “the best-kept secret in North America.” Making use of personal interviews and correspondence, magazine and news articles, and other publications, Timothy Cremeens weaves the story of a spiritual renewal movement that began in the United States in the early 1960s and rapidly spread around the globe touching millions of Roman Catholics and Protestants, what is today called the Charismatic Renewal Movement. In 2017, this Movement, celebrated its 50th Jubilee anniversary in the Roman Catholic Church. However, Cremeens presents here the never-before heard story of that Movement among the Orthodox Churches in North America. He recounts the history of this spiritual renewal movement through the first-hand accounts and eyewitnesses of Orthodox clergy and laity who testify to their life-changing encounters with the Holy Spirit.

Outreach Resource of the Year The American church is at a critical crossroads. Our witness has been compromised, our numbers are down, and our reputation has been sullied, due largely to our own faults and fears. The church's ethnocentrism, consumerism, and syncretism have blurred the lines between discipleship and partisanship. Pastor Eric Costanzo, missiologist Daniel Yang, and nonprofit leader Matthew Soerens find that for the church to return to health, we must decenter ourselves from our American idols and recenter on the undeniable, inalienable core reality of the global, transcultural kingdom of God. Our guides in this process are global Christians and the poor, who offer hope from the margins, and the ancient church, which survived through the ages amid temptations of power and corruption. Their witness points us to refocus on the kingdom of God, the image of God, the Word of God, and the mission of God. The path to the future takes us away from ourselves in unlikely directions. By learning from the global church and marginalized voices, we can return to our roots of being kingdom-focused, loving our neighbor, and giving of ourselves in missional service to the world.