Race & Ethnicity

Migration and Millennial Muslims: Second Generation Nigerian Muslims in the United States

Web-Exclusive

Ezekiel Olagoke Monday, 13 June 2011

Second generation Nigerian Muslims often experience alienation in their communities, especially in the wake of 9/11 and other more recent events. They are forging a new American identity, one that includes their racial, religious, and immigrant heritage.  

Read more: Migration and Millennial Muslims: Second Generation Nigerian Muslims in the United States

 

A Christian Dialogue on Immigration and Security

Vol. 9, No. 1 (Spring 2011)

Mark Tooley, Jen Smyers, Kyle Longley, Mathew Staver, Galen Carey Wednesday, 16 February 2011

The government's primary responsibility is to protect the people over which it has jurisdiction, and that includes enforcing the borders and having immigration laws that can be upheld justly and compassionately.

Read more: A Christian Dialogue on Immigration and Security

 

Immigration, Integration, and National Identity: Making the Case for a Hispanic Evangelical Contribution

Vol. 9, No. 1 (Spring 2011)

Gabriel Salguero Wednesday, 16 February 2011

The two dominant narratives regarding immigration focus on values, principles, and the oughtness of our national identity. Therefore, citizen faith leaders have a critical stake in the conversation; they should counter the dominant narrative that fosters anxiety about immigrants.

Read more: Immigration, Integration, and National Identity: Making the Case for a Hispanic Evangelical Contribution

 

Christianity in Palestine: A Fading Identity?

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Ivan Plis Wednesday, 8 December 2010

Christians in the Holy Land are increasingly defining themselves foremost as Arab and Palestinian. The rise of politicized Islam is pushing Christians away from their distinctiveness, and a desire to see their homeland intact has pulled them into allegiance with their Muslim neighbors.

Read more: Christianity in Palestine: A Fading Identity?

 

How to Do Justice to Diverse Identities in the Middle East

Vol. 8, No. 3 (Fall 2010)

James Skillen Thursday, 16 September 2010

The Israel-Palestine conflict is characterized by asymmetries in power and resources. The best option for justice is the emergence of two neighboring states that cooperate in dealing equitably with their diverse citizens.

Read more: How to Do Justice to Diverse Identities in the Middle East

 

How American Jews Can Embrace the Cause of Palestinian Human Dignity

Vol. 8, No. 3 (Fall 2010)

Michael Ostrolenk Thursday, 16 September 2010

A new narrative, promoted by American Jews for an American audience, must call for engagement with Palestinians as human beings with inherent and inviolable human dignity. A Jewish-led movement for Palestinian justice must be deeply and thoroughly transpartisan in order to be sustainable.

Read more: How American Jews Can Embrace the Cause of Palestinian Human Dignity

 

Christian-Muslim Conflicts and Interfaith Bridge-Building Efforts in Nigeria

Vol. 8, No. 1 (Spring 2010)

Matthews Ojo, Folaranmi Lateju Wednesday, 9 June 2010

Religious fundamentalism among Christians and Muslims noticeably emerged in Nigeria during the 1970s. Most of Nigeria's interreligious forums have responded to religious conflict only after it has escalated into violence. [FREE]

Read more: Christian-Muslim Conflicts and Interfaith Bridge-Building Efforts in Nigeria

 

Political Violence in Kenya and Local Churches’ Responses: The Case of the 2007 Post-Election Crisis

Vol. 8, No. 1 (Spring 2010)

Philomena Njeri Mwaura, Constansia Mumma Martinon Wednesday, 9 June 2010

As Kenyan society recovers from the 2007 post-election violence, the Church is still perceived as the national institution capable of transcending ethnic boundaries, seeking reconciliation, and developing long term solutions.

Read more: Political Violence in Kenya and Local Churches’ Responses: The Case of the 2007 Post-Election Crisis

 

Church Responses to the Crisis in Zimbabwe

Vol. 8, No. 1 (Spring 2010)

David Kaulemu Wednesday, 9 June 2010

Zimbabwean Christians have responded to the country's crisis in various ways, including: avoiding political engagement, moral indifference, aggression and hostility, and prophetic engagement.

Read more: Church Responses to the Crisis in Zimbabwe

 

Churches and Political Reconciliation in Post-Apartheid Namibia

Vol. 8, No. 1 (Spring 2010)

Nico Horn Wednesday, 9 June 2010

Following Namibia's independence in 1990, racial politics divided the churches. The dominant white churches supported the government and black churches largely supported the South West Africa People's Organization.

Read more: Churches and Political Reconciliation in Post-Apartheid Namibia

 

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