Details
Postcolonial Practices of Care
A Project of Togetherness during COVID-19 and Racial Violence|
45,99 € |
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| Verlag: | Wipf And Stock Publishers |
| Format: | EPUB |
| Veröffentl.: | 18.07.2022 |
| ISBN/EAN: | 9781666725308 |
| Sprache: | englisch |
| Anzahl Seiten: | 316 |
DRM-geschütztes eBook, Sie benötigen z.B. Adobe Digital Editions und eine Adobe ID zum Lesen.
Beschreibungen
This anthology seeks to theorize a method of a radical, decolonial spiritual-care paradigm that can chart a new course in defining--or reframing--what is "spiritual," what is theological, and what is "care." Postcolonial Practices of Care presents voices of educators, chaplains, students, human-rights and disability activists, and other professionals to highlight the problems of disciplinary divides and binaries--such as pastoral/spiritual or ordinary/sacred. In focusing on the practices of care during the pandemic, the editors see their book as contributing to ongoing paradigm shifts and the importance of decoloniality as a method in the field of pastoral care.
The praxis of spiritual care addresses--and interrogates--the history of spiritual violence and its imbrication with modernity/coloniality, colonialism, racial capitalism, neoliberalism, and (conscious and unconscious) white Christian supremacy that constructed not only the pastoral and the spiritual but also its divide: the pastoral/spiritual. Such a framework focuses on "religious" difference without probing or critiquing how those differences have reified hierarchies of superiority or sustained ideologies of Euro-centric monocultural ethnocentrism. We want to emphasize the shared practices that bring us together as human beings on Earth rather than to prove we are better, or more unique, than one another.
The praxis of spiritual care addresses--and interrogates--the history of spiritual violence and its imbrication with modernity/coloniality, colonialism, racial capitalism, neoliberalism, and (conscious and unconscious) white Christian supremacy that constructed not only the pastoral and the spiritual but also its divide: the pastoral/spiritual. Such a framework focuses on "religious" difference without probing or critiquing how those differences have reified hierarchies of superiority or sustained ideologies of Euro-centric monocultural ethnocentrism. We want to emphasize the shared practices that bring us together as human beings on Earth rather than to prove we are better, or more unique, than one another.
Hellena Moon is part-time Assistant Professor at Kennesaw State University in the Interdisciplinary Studies Department. She is the co-editor of
<i>Postcolonial Images of Spiritual Care: Challenges of Care in a Neoliberal Age</i>.
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<br> Emmanuel Y. Lartey is Charles Howard Candler Professor of Pastoral Theology and Spiritual Care at the Candler School of Theology and the Graduate Division of Religion at Emory University. He is the author of six books, including
<i>In Living Color: An Intercultural Approach to Pastoral Care and Counseling.</i>
<i>Postcolonial Images of Spiritual Care: Challenges of Care in a Neoliberal Age</i>.
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<br> Emmanuel Y. Lartey is Charles Howard Candler Professor of Pastoral Theology and Spiritual Care at the Candler School of Theology and the Graduate Division of Religion at Emory University. He is the author of six books, including
<i>In Living Color: An Intercultural Approach to Pastoral Care and Counseling.</i>
“An aptly named project of togetherness during COVID-19 and racial violence,
<i>Postcolonial Practices of Care</i> is a tour de force of examples of liberative spiritual practices of care. The essays argue that liberation is itself a spiritual practice; decolonizing spiritual care arises from collaborations and alliances in and through the margins imposed upon and in spite of Euro-American views of pastoral and spiritual care.”
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<br> —Susan Abraham, Pacific School of Religion
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<br> “Building on their earlier compilation, Moon and Lartey surpass their stated goals in this text by not only providing powerful, diverse examples of spiritual care but also caring through their transformative critique for the broken systems where those practices are so deeply needed.”
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<br> —Trace Haythorn, executive director, ACPE: The Standard for Spiritual Care and Education
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<br> “This book is a contemplative invitation to rethink what care means depending upon our identity/ies, positionality/ies, privilege and power and access. . . . The authors invite us to engage with care in its various forms to create a
<i>beloved community</i> for ourselves and others. We can also explore ways to heal systemic violence and oppressions through diverse customs, such as meditative and contemplative practices and gardening as well as gratitude and symbolic rituals.”
<br>
<br> —Cécile Accilien, Kennesaw State University
<br>
<i>Postcolonial Practices of Care</i> is a tour de force of examples of liberative spiritual practices of care. The essays argue that liberation is itself a spiritual practice; decolonizing spiritual care arises from collaborations and alliances in and through the margins imposed upon and in spite of Euro-American views of pastoral and spiritual care.”
<br>
<br> —Susan Abraham, Pacific School of Religion
<br>
<br>
<br>
<br> “Building on their earlier compilation, Moon and Lartey surpass their stated goals in this text by not only providing powerful, diverse examples of spiritual care but also caring through their transformative critique for the broken systems where those practices are so deeply needed.”
<br>
<br> —Trace Haythorn, executive director, ACPE: The Standard for Spiritual Care and Education
<br>
<br>
<br>
<br> “This book is a contemplative invitation to rethink what care means depending upon our identity/ies, positionality/ies, privilege and power and access. . . . The authors invite us to engage with care in its various forms to create a
<i>beloved community</i> for ourselves and others. We can also explore ways to heal systemic violence and oppressions through diverse customs, such as meditative and contemplative practices and gardening as well as gratitude and symbolic rituals.”
<br>
<br> —Cécile Accilien, Kennesaw State University
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