Valmiki's Ramayana is the story of Rama's exile and return to Ayodhya, a triumphant king who will always do right by his subjects. In Volga's retelling, it is Sita who, after being abandoned by Purushottam Rama, embarks on an arduous journey to self-realization. Along the way, she meets extraordinary women who have broken free from all that held them back: husbands, sons, and their notions of desire, beauty and chastity. The minor women characters of the epic as we know it - Surpanakha, Renuka, Urmila and Ahalya - steer Sita towards an unexpected resolution. Meanwhile, Rama too must reconsider and weigh out his roles as the king of Ayodhya and as a man deeply in love with his wife. A powerful subversion of India's most popular tale of morality, choice and sacrifice, The Liberation of Sita opens up new spaces within the old discourse, enabling women to review their lives and experiences afresh. This is Volga at her feminist best.
By utilizing the Kuhnian theory of scientific revolutions but going beyond it to include the social and ecclesial contexts of theology--the broader historical and social realities neglected by Kuhn--this work contends that Latin American liberation theology constitutes a shift in theological paradigms.
Luther übt systemische Kritik am Frühkapitalismus. Er durchschaut den religiösen Charakter des Kapitalismus auf der Basis des 1. Gebots. Seine Schriften zum Handel und Wucher (Finanzsystem) sind zwar im Protestantismus am Rande wirksam geblieben (wie z. B. bei Winstanley im 17. Jh.), aber insgesamt sind die lutherischen Kirchen dieser kritischen Perspektive nicht gefolgt. Erst in jüngster Zeit sind die Potentiale der Position Luthers für die Kritik am Neoliberalismus und für eine politische Ethik der Parteinahme und der Versöhnung wiederentdeckt worden. Luther systemically criticizes ealy capitalism. He is aware of the religious character of capitalism on the basis of the first commandment. His writings on trade and usury (finance) only marginally effected later protestantism (cf. e.g. Winstanley in the 17th century) but mainline Lutheranism did not follow this critical line. Only recently the potentials of Luther's position for the theological critique of neoliberalism and for a political ethics of partisanship and reconciliation were rediscovered.
Latin American Liberation Theology is perhaps the most dramatic expression of the turn to history and experience in Post-Vatican II Roman Catholic theology. The emphasis on contextuality, socio-historical transformation and the privileged status of the poor are some of the most widely acknowledged features of Latin American Liberation Theology, but the movement represents much more. Liberation Theology, as a common thrust among Latin American theologians, represents a theological movement with a vital ecumenical dynamic that transcends the divides of the Reformation and the Counter-Reformation. This ecumenical dimension of Liberation Theology is not often adverted to and has been little studied. This book corrects this deficiency. Despite differences in style, theme, and personal vocabulary, Juan L. Segundo and Rubem A. Alves are excellent examples of the fundamental post-sixteenth-century thrust in Liberation Theology.
The Black Panther Party and the Brown Berets live on in our historical memory, but what of the revolutionary groups which came out of Asian America in the late 60s and early 70s? Compiled by veteran and younger Asian Pacific American activist-fighters, from across the US and ideological and political spectrum, Legacy to Liberation is a groundbreaking anthology that documents and analyzes three decades of radical and revolutionary movement building. Penetrating essays are interwoven with archival photos, artwork, poetry, and an appendix of rare manifestos, position papers, and other documents. Over 30 contributors are featured, including: Ninotchka Rosca, Helen Toribio, Richard Aoki, Yuri Kochiyama, Merle Woo, Nellie Wong, Fred Ho, Steve Yip, Diane Fujino, Dolly Veale, and Kent Wong.