Making Peace With The Land

God is reconciling all things in heaven and on earth. We are alienated not only from one another, but also from the land that sustains us. Our ecosystems are increasingly damaged, and human bodies are likewise degraded. Most of us have little understanding of how our energy is derived or our food is produced, and many of our current industrialized practices are both unhealthy for our bodies and unsustainable for the planet. Agriculturalist Fred Bahnson and theologian Norman Wirzba declare that in Christ, God reconciles all bodies into a peaceful, life-promoting relationship with one another. Because human beings are incarnated in material, bodily existence, we are necessarily interdependent with plants and animals, land and sea, heaven and earth. The good news is that redemption is cosmic, with implications for agriculture and ecology, from farm to dinner table. Bahnson and Wirzba describe communities that model cooperative practices of relational life, with local food production, eucharistic eating and delight in God's provision. Reconciling with the land is a rich framework for a new way of life. Read this book to start down the path to restoring shalom and experiencing Jesus' kingdom of shared abundance, where neighbors are fed and all receive enough.

Agriculturalist Fred Bahnson and theologian Norman Wirzba develop a vision for community renewal based on reconciliation with the land. With a balance of theological and practical insight, the authors lead communities into practices of local food production, eucharistic eating and delight in God?s provision.

Making Peace with the Earth outlines how a paradigm shift to earth-centred politics and economics is our only chance of survival and how collective resistance to corporate exploitation can open the way to a new environmentalism."--pub. desc.

The greatest untapped natural resource for addressing the world's most pressing problems is the energy of religiously committed people. This volume gathers the expertise of activists, theologians and faith-based organizations to inspire and encourage churches and church people everywhere in grassroots work and advocacy for climate justice. As they make plain, no issue so violates the core of Christian convictions as the jeopardizing of human life and creation through climate change. Writing from the concrete experiences and programmatic efforts of churches in Greece, Scotland, Sweden, Finland, Germany, tropical Africa, Latin America, and the Pacific Islands, the 22 theologians and activists in this volume also address related issues of health, human rights, land and deforestation, food security, migration, divestment, as well as creation spirituality and theology. Making peace with the earth will not be easy, say the contributors. But now is the time for religious leaders, church people and organizations to make climate their priority. This volume will nurture and inform their engagement.

This book presents an analytical framework which assesses how 'land-for-peace' agreements can be achieved in the context of territorial conflicts between de facto states and their respective parent states. The volume examines geographic solutions to resolving ongoing conflicts that stand between the principle of self-determination (prompted by de facto states) and the principle of territorial integrity (prompted by parent states). The authors investigate the conditions under which territorial adjustments can bring about a possibility for peace between de facto states and their parent states. It does so by interrogating the possibility of land-for-peace agreements in four de facto state–parent state pairs, namely Kosovo–Serbia, Nagorno–Karabakh–Azerbaijan, Northern Cyprus–Republic of Cyprus, and Abkhazia–Georgia. The book suggests that the value that parties put on land to be exchanged and peace to be achieved stand at odds for land-for-peace agreements to materialise. The book brings theoretical and empirical insights that open several avenues for discussions on the conservative stance that the international community has held on territorial changes in the post-1945 international order. This book will be of much interest to students of statebuilding, state formation, secessionism, political geography, and international relations.

The world’s great religious and philosophical traditions often include poignant testimonies of spiritual turmoil and healing. Following episodes of harrowing personal crisis, including addictions, periods of anxiety and panic, and reminders of mortality, these accounts then also describe pathways to consolation and resolution. In Making Peace with the Universe, Michael Scott Alexander reads diverse classic religious accounts as masterpieces of therapeutic insight. In the company of William James, Socrates, Muslim legal scholar turned mystic Hamid al-Ghazali, Chinggis Khan as described by the Daoist monk Qui Chuji, and jazz musician and Catholic convert Mary Lou Williams, Alexander traces the steps from existential crisis to psychological health. He recasts spiritual confessions as case histories of therapy, showing how they remain radical and deeply meaningful even in an age of scientific psychology. They record the therapeutic affect of spiritual experience, testifying to the achievement of psychological well-being through the cultivation of an edifying spiritual mood. Mixing scholarly learning with episodes from his own skeptical quest, Alexander demonstrates how these accounts of private terror and personal triumph offer a model of therapy through spiritual adventure. An interdisciplinary consideration of the shared terrain of religion and psychology, Making Peace with the Universe offers an innovative view of what spiritual traditions can teach us about finding meaning in the modern world.

Several centuries ago, the five nations that would become the Haudenosaunee — Mohawk, Oneida, Onondaga, Cayuga, and Seneca — were locked in generations-long cycles of bloodshed. When they established Kayanerenkó:wa, the Great Law of Peace, they not only resolved intractable coinflicts, but also shaped a system of law and government that would maintain peace for generations to come. This law remains in place today in Haudenosaunee communities: an Indigenous legal system, distinctive, complex, and principled. It is not only a survivor, but a viable alternative to Euro-American systems of law. With its emphasis on lasting relationships, respect for the natural world, building consensus, and on making and maintaining peace, it stands in contrast to legal systems based on property, resource exploitation, and majority rule. Although Kayanerenkó:wa has been studied by anthropologists, linguists, and historians, it has not been the subject of legal scholarship. There are few texts to which judges, lawyers, researchers, or academics may refer for any understanding of specific Indigenous legal systems. Following the United Nations Declaration on the Rights of Indigenous Peoples, and a growing emphasis on reconciliation, Indigenous legal systems are increasingly relevant to the evolution of law and society. In Kayanerenkó:wa Great Law of Peace Kayanesenh Paul Williams, counsel to Indigenous nations for forty years, with a law practice based in the Grand River Territory of the Six Nations, brings the sum of his experience and expertise to this analysis of Kayanerenkó:wa as a living, principled legal system. In doing so, he puts a powerful tool in the hands of Indigenous and settler communities.

Making peace in Northern Ireland was the greatest success of the Blair government, and one of the greatest achievements in British politics since the Second World War. In Jonathan Powell's masterly account we learn just how close the talks leading to the Good Friday agreement came to collapse and how the parties finally reached a deal. Pithy, outspoken and precise, Powell, Tony Blair's chief of staff and chief negotiator, gives us that rarest of things, a true insider's account of politics at the highest level. He demonstrates how the events in Northern Ireland have valuable lessons for those seeking to end conflict in other parts of the world and shows us how the process of making peace is sometimes messy and often blackly comic.