Jennifer Reid – författare

The Mi’kmaq of eastern Canada were among the first indigenous North Americans to encounter colonial Europeans. As early as the mid-sixteenth century, they were trading with French fishers, and by the mid-seventeenth century, large numbers of Mi’kmaq had converted to Catholicism. Mi’kmaw Catholicism is perhaps best exemplified by the community’s regard for the figure of Saint Anne, the grandmother of Jesus. Every year for a week, coinciding with the saint’s feast day of July 26, Mi’kmaw peoples from communities throughout Quebec and eastern Canada gather on the small island of Potlotek, off the coast of Nova Scotia. It is, however, far from a conventional Catholic celebration. In fact, it expresses a complex relationship between the Mi’kmaq, Saint Anne, a series of eighteenth-century treaties, and a cultural hero named Kluskap.Finding Kluskap brings together years of historical research and learning among Mi’kmaw peoples on Cape Breton Island, Nova Scotia. The author’s long-term relationship with Mi’kmaw friends and colleagues provides a unique vantage point for scholarship, one shaped not only by personal relationships but also by the cultural, intellectual, and historical situations that inform postcolonial peoples. The picture that emerges when Saint Anne, Kluskap, and the mission are considered in concert with one another is one of the sacred life as a site of adjudication for both the meaning and efficacy of religion—and the impact of modern history on contemporary indigenous religion.

From the time of the Treaty of Utrecht in 1713, people of British origin have shared the area of New Brunswick, Nova Scotia, and Prince Edward Island, traditionally called Acadia, with Eastern Canada's Algonkian-speaking peoples, the Mi'kmaq. This historical analysis of colonial Acadia from the perspective of symbolic and mythic existence will be useful to those interested in Canadian history, native Canadian history, religion in Canada, and history of religion.

Charles H. Long's groundbreaking works on Africana religious studies serve as the backdrop to With This Root about My Person. The volume features twenty-six essays by a diverse group of students and scholars of Long. Revitalizing an interpretive framework rooted in the Chicago tradition, the essays in this volume vigorously debate the nature of religions in the Americas. In doing so they wrestle with the foundations of the study of religion that emerged out of the European Enlightenment, they engage the discipline's entrenchment in the conquest of the Americas, and they grapple with the field's legacy of colonialism. The book demonstrates tremendous breadth and depth of scope in its skillful comparative work on colonialism, which links the religions of the Americas, Melanesia, and Africa. This seminal work is an important addition to the Religions of the Americas Series and a valuable contribution to the field to which Charles H. Long has for so long been devoted.

AS SEEN IN THE NEW YORK TIMESWhy do women feel so much guilt? We're guilty when we don't do what we think we should, when others get upset with us, even when we indulge in moments of pleasure. In Guilt Free, psychiatrist Dr. Jennifer Reid invites us to let go of all this guilt so we can start making choices based on what we want and need rather than what we think we should be doing.Some guilt is good, even necessary, but women are uniquely socialized to hold themselves to unrealistic expectations. Guilt drives us to take on more than we should, and do things that we don't truly want to do. Any time we fall short - and we will, because we're human - there it crops up: guilt.It's too much, and it doesn't have to be this way.

AS SEEN IN THE NEW YORK TIMESWhy do women feel so much guilt? We're guilty when we don't do what we think we should, when others get upset with us, even when we indulge in moments of pleasure. In Guilt Free, psychiatrist Dr. Jennifer Reid invites us to let go of all this guilt so we can start making choices based on what we want and need rather than what we think we should be doing.Some guilt is good, even necessary, but women are uniquely socialized to hold themselves to unrealistic expectations. Guilt drives us to take on more than we should, and do things that we don't truly want to do. Any time we fall short - and we will, because we're human - there it crops up: guilt.It's too much, and it doesn't have to be this way.

Religion, Postcolonialism and Globalization: A Sourcebook shows how the roots of our globalized world run deeper than the 1980s or even the end of WWII, tracing back to 15th century European colonial expansion through which the 'modern world system' came into existence. The Sourcebook is divided into four sections, each with a critical introduction by the editor, a series of readings, and discussion questions based on the readings. Canonical readings in religion, globalization and postcolonialism are paired with lesser-known texts in order to invite critical analysis. Extracts explored include work by Max Weber, Edward Said, David Chidester, and Kant, as well as political documents such as the British Parliament's 1813 Act regarding the East India Company. Sources range from the origins of the common phrase "jihad vs. McWorld" in the work of Benjamin Barber, to personal essays reflecting religious responses to globalization. Focusing on a history of religions approach, Religion, Postcolonialism, and Globalization provides an alternative to existing sociological work on religion and globalization. Guidance on useful web resources can be found on the book's webpage.

Religion, Postcolonialism and Globalization: A Sourcebook shows how the roots of our globalized world run deeper than the 1980s or even the end of WWII, tracing back to 15th century European colonial expansion through which the 'modern world system' came into existence. The Sourcebook is divided into four sections, each with a critical introduction by the editor, a series of readings, and discussion questions based on the readings. Canonical readings in religion, globalization and postcolonialism are paired with lesser-known texts in order to invite critical analysis. Extracts explored include work by Max Weber, Edward Said, David Chidester, and Kant, as well as political documents such as the British Parliament's 1813 Act regarding the East India Company. Sources range from the origins of the common phrase "jihad vs. McWorld" in the work of Benjamin Barber, to personal essays reflecting religious responses to globalization. Focusing on a history of religions approach, Religion, Postcolonialism, and Globalization provides an alternative to existing sociological work on religion and globalization. Guidance on useful web resources can be found on the book's webpage.

Religion, Postcolonialism and Globalization: A Sourcebook shows how the roots of our globalized world run deeper than the 1980s or even the end of WWII, tracing back to 15th century European colonial expansion through which the ''modern world system'' came into existence. The Sourcebook is divided into four sections, each with a critical introduction by the editor, a series of readings, and discussion questions based on the readings. Canonical readings in religion, globalization and postcolonialism are paired with lesser-known texts in order to invite critical analysis. Extracts explored include work by Max Weber, Edward Said, David Chidester, and Kant, as well as political documents such as the British Parliament''s 1813 Act regarding the East India Company. Sources range from the origins of the common phrase "jihad vs. McWorld" in the work of Benjamin Barber, to personal essays reflecting religious responses to globalization. Focusing on a history of religions approach, Religion, Postcolonialism, and Globalization provides an alternative to existing sociological work on religion and globalization. Guidance on useful web resources can be found on the book''s webpage.

Religion, Postcolonialism and Globalization: A Sourcebook shows how the roots of our globalized world run deeper than the 1980s or even the end of WWII, tracing back to 15th century European colonial expansion through which the ''modern world system'' came into existence. The Sourcebook is divided into four sections, each with a critical introduction by the editor, a series of readings, and discussion questions based on the readings. Canonical readings in religion, globalization and postcolonialism are paired with lesser-known texts in order to invite critical analysis. Extracts explored include work by Max Weber, Edward Said, David Chidester, and Kant, as well as political documents such as the British Parliament''s 1813 Act regarding the East India Company. Sources range from the origins of the common phrase "jihad vs. McWorld" in the work of Benjamin Barber, to personal essays reflecting religious responses to globalization. Focusing on a history of religions approach, Religion, Postcolonialism, and Globalization provides an alternative to existing sociological work on religion and globalization. Guidance on useful web resources can be found on the book''s webpage.