Mika S. Pajunen contributes both to the understanding of manuscript 4Q381 from the Dead Sea Scrolls and to broader issues related to the reconstruction of damaged scrolls and to the reading of psalms in late Second Temple Judaism. The author focuses especially on the collection of "apocryphal" psalms in 4Q381 and other similar psalm collections, but it is also of interest to the ongoing search for the functions of psalmody in this period.A material reconstruction of manuscript 4Q381 has been made to determine the original placement of all the substantial fragments within the scroll. The reconstruction shows there to be eight psalms in the preserved scroll. A thorough analysis of all of them is incorporated in this study, including a critical Hebrew text and the first English translation of the psalms, a basic outline of the psalms' content with comments on their details, and a presentation of their overall message.All the psalms in 4Q381 discuss specific periods of time. The first three psalms cover a period from the Creation to the expected future of a group identified as God's chosen ones. These are followed by five pseudepigraphic psalms that are named in this study as Praise of the Man of God (David), Praise of Hezekiah, Penitential Prayer of Manasseh, Lament of Josiah, and Penitential Prayer of Jehoiachin. The psalms in 4Q381 make up a consistent whole that is shown to function as a unified lesson on the justice of God toward his elect.In this investigation 4Q381 is placed into its proper place inside some of the larger developments and ideologies perceivable within late Second Temple Judaism. For instance, 4Q381 is part of the general trends discernible in psalmody of this period, namely, a general increase in reflection upon the past and the use of wisdom motifs. But in addition, 4Q381 also gives evidence of a perception of psalms as sources of history that is in the end found to be a much broader phenomenon.
A beautiful commemorative edition of Dr. Martin Luther King's essay "Letter from Birmingham Jail," part of Dr. King's archives published exclusively by HarperCollins. With an afterword by Reginald Dwayne Betts On April 16, 1923, Dr. Martin Luther King Jr., responded to an open letter written and published by eight white clergyman admonishing the civil rights demonstrations happening in Birmingham, Alabama. Dr. King drafted his seminal response on scraps of paper smuggled into jail. King criticizes his detractors for caring more about order than justice, defends nonviolent protests, and argues for the moral responsibility to obey just laws while disobeying unjust ones. "Letter from Birmingham Jail" proclaims a message - confronting any injustice is an acceptable and righteous reason for civil disobedience. This beautifully designed edition presents Dr. King's speech in its entirety, paying tribute to this extraordinary leader and his immeasurable contribution, and inspiring a new generation of activists dedicated to carrying on the fight for justice and equality.
The National Book Award Finalist and New York Times bestseller that became a guide and balm for a country struggling to understand the election of Donald Trump "A generous but disconcerting look at the Tea Party. . . . This is a smart, respectful and compelling book." —Jason DeParle, The New York Times Book Review When Donald Trump won the 2016 presidential election, a bewildered nation turned to Strangers in Their Own Land to understand what Trump voters were thinking when they cast their ballots. Arlie Hochschild, one of the most influential sociologists of her generation, had spent the preceding five years immersed in the community around Lake Charles, Louisiana, a Tea Party stronghold. As Jedediah Purdy put it in the New Republic, "Hochschild is fascinated by how people make sense of their lives. . . . [Her] attentive, detailed portraits . . . reveal a gulf between Hochchild's 'strangers in their own land' and a new elite." Already a favorite common read book in communities and on campuses across the country and called "humble and important" by David Brooks and "masterly" by Atul Gawande, Hochschild's book has been lauded by Noam Chomsky, New Orleans mayor Mitch Landrieu, and countless others. The paperback edition features a new afterword by the author reflecting on the election of Donald Trump and the other events that have unfolded both in Louisiana and around the country since the hardcover edition was published, and also includes a readers' group guide at the back of the book.
From Kennebunkport to Kauai, from the Rio Grande to the Northern Rockies, ours is a vast republic. While we may be united under one Constitution, separate and distinct states remain, each with its own constitution and culture. Geographic idiosyncrasies add more than just local character. Regional understandings of law and justice have shaped and reshaped our nation throughout history. America’s Constitution, our founding and unifying document, looks slightly different in California than it does in Kansas. In The Law of the Land, renowned legal scholar Akhil Reed Amar illustrates how geography, federalism, and regionalism have influenced some of the biggest questions in American constitutional law. Writing about Illinois, “the land of Lincoln,” Amar shows how our sixteenth president’s ideas about secession were influenced by his Midwestern upbringing and outlook. All of today’s Supreme Court justices, Amar notes, learned their law in the Northeast, and New Yorkers of various sorts dominate the judiciary as never before. The curious Bush v. Gore decision, Amar insists, must be assessed with careful attention to Florida law and the Florida Constitution. The second amendment appears in a particularly interesting light, he argues, when viewed from the perspective of Rocky Mountain cowboys and cowgirls. Propelled by Amar’s distinctively smart, lucid, and engaging prose, these essays allow general readers to see the historical roots of, and contemporary solutions to, many important constitutional questions. The Law of the Land illuminates our nation’s history and politics, and shows how America’s various local parts fit together to form a grand federal framework.
Since time immemorial, indigenous communities in Kenya have been victims of land rights abuses. With the advent of colonization, these communities were dispossessed of their lands which were given to British settlers. Subsequent post-colonial governments did nothing to remedy these historical land injustices, instead, this history of arbitrary dispossession continues under the guise of conservation. The Ogiek of the Mau Forest in Kenya are among Africa’s last remaining forest dwellers and have lived there since time immemorial. To them, the Mau Forest is a home, school, cultural identity and way of life that provides the community with an essential sense of pride and destiny. In fact, the term ‘Ogiek’ literally means ‘caretaker of all plants and wild animals’.For decades, Ogiek have been routinely subjected to arbitrary forced evictions from their ancestral land without consultation or compensation, first by colonial authorities and subsequently by the Kenyan government. Ogiek rights over their traditionally owned lands have been systematically denied and ignored, while the government has allocated land to third parties, including political allies, and permitted substantial commercial logging to take place without sharing any of the benefits with the Ogiek. The culmination of all these actions has resulted in the Ogiek being prevented from practising their traditional hunter-gatherer way of life, thus threatening their very existence. After numerous unsuccessful attempts to have their grievances addressed by the government, in 2009, the Ogiek, represented by Minority Rights Group International (MRG), the Ogiek People Development Program (OPDP) and the Centre for Minority Rights Development (CEMIRIDE) approached the African Commission on Human and Peoples’ Rights (the Commission) with their grievances. In 2012, the African Commission referred the matter to the African Court on Human and Peoples’ Rights (the African Court). In 2017, the African Court delivered a landmark judgment on the merits of the case in favour of the Ogiek, holding that the Kenyan Government has breached the community’s rights to their ancestral lands together with numerous other related human rights. Five years later, in June 2022, the Court delivered a reparations judgment which set out remedies for the breaches found in the 2017 judgment. The reparations judgment represents a hard-won and long-awaited victory for the Ogiek after decades of dispossession, non-recognition and marginalization. This judgement is significant because it clarifies the scope and content of state obligations to uphold indigenous peoples’ land rights, and emphasizes the importance of protecting indigenous people’s property rights as integral to the fulfilment of other rights including social and cultural rights. It also emphasizes the importance of an effective consultation process concerning indigenous people. The Court’s Merit and Reparation judgments are novel and represent a beacon of hope for other indigenous peoples across Africa. The African Court’s twin judgments also represent a new paradigm on the protection of the rights of indigenous peoples and on conservation in Africa. ‘This briefing summarizes the Ogiek reparations judgement of 23 June 2022, giving an overview of the years-long struggle of the Ogiek community for the tenure of our ancestral land, the Mau Forest. The landmark judgement of the African Court gives our community access to and ownership of our natural resources in the Mau Forest, considered by us Ogiek to be our supermarket for all and sundry: we get our food, medicine, materials for shelter, and special spiritual nourishment among myriads of things from the forest’, says Daniel Kobei, Founder and Executive Director of OPDP. This brief explains the reparations judgement by the African Court. It gives a brief historical background to the case before the African Court and thereafter describes the considerations of the African Court and the decisions made. Finally, it also discusses the implications that the reparations judgement has, not only for the Ogiek community but also for other indigenous communities in Africa.
