'Another World is Possible' examines the many peoples who have mobilized religion and spirituality to forge identity. Some claim direct links to indigenous spiritual practices; others have appropriated externally introduced religions, modifying these with indigenous perspectives and practices. The voices of Black people from around the world are presented in essays ranging from the Indian subcontinent, Japan and Australia to Africa, the UK and the USA. From creation narratives to trickster heroes, from the role of spirituality in HIV positive South Africa to its place in mental health and among the poor, spirituality is shown to be essential to the survival of individuals and communities.
IntroductionI. Indiaa. B. M. Leela Kumari (independent scholar, India), The Untouchable Dalits of India and their Spiritual Destinyb. James Massey (Centre for Dalit/Subaltern Studies/community Contextual Communication Centre, New Dehli), Dalits in India: Key Problems/Issues and Role of ReligionII. Japana. Teruo Kuribayashi (Kwansei Gakuin University, Kobe, Japan), Recovering Jesus for Outcasts in JapanIII. Australiaa. Hohaia Matthews (Pastor, South Australia), TJINATJUNANYI: Providing a pathway to freedomb. Anne Pattel-Gray (former President, Tauondi College, South Australia), SpiritualityIV. Hawaiia. Toni G. Bissen (Pu'a Foundation, Oahu, Hawaii), The Hawaiian Situation: An Overview of Hawaii's People, Politics, Religion, Spirituality, and Culture, Yesterday and TodayV. Englanda. Anthony Reddie (Queens Foundation for Ecumenical Theological Education, Birmingham), Theology, Violence and the Otherb. Kate O. Coleman (Co-Pastor, The Regeneration Centre, Birmingham), Another Kind of BlackVI. South Africaa. Madipoane Masenya (ngwana Mphahlele)(University of South Africa), Impoverished on Harvesting Ground: Ruth 3 and African Women in an HIV-Positive South AfricaVII. Bostwanaa. Musa W. Dube (University of Botswana), HIV+ Feminisms, Postcoloniality and the Global AIDS Crisisb. Dumie Oafeta Mmualefe (University of Botswana), Soliloquy of a troubled heart: Trying to make sense of the senseless FemicideVIII. Zimbabwea. Beauty R. Maenzanise (Africa University, Mutare, Zimbabwe), Ritual and Spirituality Among the Shona Peopleb. Edward P. Antonio (Iliff School of Theology, Denver, Colorado), Economic Shortage as a Theologico-Political Problem in ZimbabweIX. Ghanaa. Elizabeth Amoah (University of Ghana, Legon, Ghana), Poverty is madness: Some insights from traditional African spirituality and mental healthb. Emmanuel Martey (Trinity Theological Seminary, Legon, Ghana), Spiritual Challenges of Widowhood Symbolism in African Religio-Cultural Setting: A Christian Theological Perspectivec. Rose Mary Amenga-Etego (Ph.D. student, University of Edinburgh), Sex and Sexuality in an African Worldview: A Challenge to Contemporary RealitiesX. Cubaa. Luis Carlos Marrero Chasbar (Fraternity of Baptist Churches of Cuba), Eco-feminism and Yoruba Religion in Cuba: a Proposal for Inter-religious Dialogueb. Izett Sama Hernandez (Pastor, Presbyterian Reformed Church, Cuba), Cuba and the ChurchXI. Jamaicaa. Lewin WilliamsA , Social Conditions and Spiritual Solutions in the Caribbeanb. Marjorie Lewis, The Church and the Jamaican SocietyXII. Brazila. Antonio Sant'Ana (National Ecumenical Commission to Combat Racism, Brazil), Black Spirituality: The Anchor of Black Livesb. Diana Fernandes dos Santos (Youth of the Methodist Church, Brazil) Black Heritage in Brazil XIII. U.S.A.a. Linda E. Thomas (Lutheran School of Theology, Chicago), Womanist Theology and Epistemology in the Postmodern U.S. Contextb. Kirstin Boswell Ford (Ph.D. student at University of Chicago Divinity School), A Home-Place: Self-Identity and God in African American Cultureb. Dwight N. Hopkins, Black Christian Worship: Theological and Biblical Foundations