This innovative picture book introduces readers to the concept of Etuaptmumk—or Two-Eyed Seeing, the gift of multiple perspectives in the Mi’kmaw language—as we follow a group of young children connecting to nature as their teacher. A poetic, joyful celebration of the Lands and Waters as spring unfolds: we watch for Robin's return, listen for Frog's croaking, and wonder at maple tree's gift of sap. Grounded in Etuaptmumk, also known as Two-Eyed Seeing—which braids together the strengths of Indigenous and non-Indigenous ways of knowing—and the Mi’kmaq concept of Netukulimk—meaning to protect Mother Earth for the ancestors, present, and future generations—Walking Together nurtures respectful, reciprocal, responsible relationships with the Land and Water, plant-life, animals and other-than-human beings for the benefit of all.

A remarkable partnership between the Indiana University School of Medicine and the Moi University School of Medicine in Kenya has built one of the most comprehensive and successful programs in the world to control HIV/AIDS. Calling upon the resources of the Americans, the ingenuity of the Kenyans, and their shared determination to care for patients who had been given up for dead, the program has been nominated for a Nobel Peace Prize and described as a miracle by the U.S. ambassador to Kenya. Doctors from Kenya and the United States -- employing methods once considered unfeasible, such as successfully administered antiretroviral regimes -- have created a model program for saving lives and empowering the sick and impoverished. Against formidable odds, these partners demonstrate how medicine and caring can overturn preconceived notions about Africa and help wipe out the world's most devastating pandemic.

'Walking Together: A Congregational Reflection on Biblical Church Discipline' is a study of the biblical concept of church discipline. It seeks to show that church discipline, rightly understood, is a ministry of mercy and grace that will bless churches that return to it. 'Walking Together' reveals that church discipline was a ministry that was very important to earlier believers, and that the modern church has abandoned it to her own detriment. It is a clarion call for individuals and churches to come back to this vital but long-neglected aspect of congregational and personal life. By doing so, churches can be healed and interpersonal relationships can be restored.

Make discipling culturally relevant. Christians who serve Jesus among people from a different culture than their own often struggle to find a good way to disciple people. Walking Together on the Jesus Road addresses this need by guiding readers through three essential practices for making disciples across cultures: listening to disciples to get to know them and their context, focusing on relationships with Christ, fellow disciples, and others, and enabling disciples to live out their faith in culturally relevant ways. These practices are the foundation for the long-term, intentional process of helping disciples from other cultures become more like Jesus. The book also engages with practical challenges, such as enabling disciples to find and belong to a nurturing community of faith, as well as contextualizing the way we teach the Bible.

A walk to the clinic doesn’t have to be dull, when there are so many wonderful things to see on the way.

In Walking the Way Together, Kathleen Jenkins offers an up-close study of parents and their adult children who walk the Camino de Santiago together. A Catholic visitation site of medieval origins with walking paths across Europe, the Camino culminates at the shrine of Saint James in the city of Santiago de Compostela, the capital of Galicia, an autonomous region of Spain. It has become a popular point of religious tourism for Catholics, spiritual seekers, scholars, adventurers, and cultural tourists. In 2019, well over 300,000 people arrived at the Pilgrims Office seeking a certificate of completion; they had walked anywhere from one hundred to over eight hundred kilometers. Jenkins brings alive family stories of investing in pilgrimage as a practice for strengthening kin relationships and becoming a part of each other's emotional and spiritual lives. The social and spiritual encounters that either supported or inhibited these relational goals emerge as fathers, mothers, sons, and daughters describe walking for six hours or more each day over mountain, rural, and urban paths. They are stories of pleasant surprises, disappointments, lessons learned, and the far-reaching emotional power that the memory of ritual failures and successes can carry. Ultimately, they show the potential for pilgrimage to foster and maintain intimate ties in today's fragile world, to build an engaged social consciousness, and to encourage reflection on digital devices and social medium platforms in the pursuit of spirituality.

The demands of everyday life almost always pull husbands and wives in different directions. And even when they are together, there’s very little opportunity to just be a couple. Work, children, and other commitments make it a constant challenge to find quality time alone. Hugh and Cindi McMenamin have put together an innovative devotional about meaningful ways that husbands and wives can draw closer together. Each reading in this 31-day book offers simple, helpful (and fun!) steps a husband and wife can take to nourish closeness and intimacy. Among the topics are the power of a note making a memory extending grace splurging on love finding a getaway lighten the load flirting again sharing your heart Key thoughts from Scripture are interwoven into each devotion, and each ends with “Points to Ponder Together” as well as a couple’s prayer. Especially helpful are the frequent anecdotal tips from a woman’s perspective (Cindi) and a man’s (Hugh).

This collection takes a holistic view of well-being, seeking complementarities between Indigenous approaches to healing and Western biomedicine. Topics include traditional healers and approaches to treatment of disease and illness; traditional knowledge and intellectual property around medicinal plant knowledge; the role of diet and traditional foods in health promotion; culturally sensitive approaches to healing work with urban Indigenous populations; and integrating biomedicine, alternative therapies, and Indigenous healing in clinical practice. Throughout, the voices of Elders, healers, physicians, and scholars are in dialogue to promote Indigenous community well-being through collaboration. This book will be of interest to scholars in Indigenous Studies, medicine and public health, medical anthropology, and anyone promoting care delivery and public health in Indigenous communities. Contributors: Darlene P. Auger; Dorothy Badry; Janelle Marie Baker; Margaret David; Meda DeWitt; Hal Eagletail; Gary L. Ferguson; Marc Fonda; Annie I. Goose; Angela Grier; Leslie Main Johnson; Allison Kelliher; Rick Lightning; Mary Maje; Ann Maje Raider; Maria J. Mayan; Ruby E. Morgan, Luu Giss Yee; Richard T. Oster; Camille (Pablo) Russell; Ginetta Salvalaggio; Ellen L. Toth; Harry Watchmaker

This book examines the human ability to participate in moments of joint feeling. It presents an answer to the question concerning the nature of our faculty to share in what might be called episodes of collective affective intentionality. The proposal develops the claim that our capacity to participate in such episodes is grounded in an ability central to our human condition: our capacity to care with one another about certain things. The author provides a phenomenologically adequate account of collective affective intentionality that takes seriously the idea that feelings are at the core of our emotional relation to the world. He details a form of group emotional orientation that relies on the fact that the participating individuals have come to share a number of concerns. Readers will learn that at the heart of a collective affective intentional episode, one does not merely find a set of shared concerns, but also a particular mode of caring. In the end, the argument presented in this monograph makes plausible the idea that the emotions through which humans participate in moments of affective intentional community express our nature. In addition, it shows that the debate on collective affective intentionality also permits us to better understand the relationship between two conflicting philosophical pictures of ourselves: the idea that we are essentially social beings and the claim that we are creatures for whom our personal existence is an issue. Thus, aiming at an elucidation of the nature of our ability to feel together, the book offers a detailed account of what it is to situationally express our human nature by caring about something in a properly joint manner.

Being Together in Place explores the landscapes that convene Native and non-Native people into sustained and difficult negotiations over their radically different interests and concerns. Grounded in three sites—the Cheslatta-Carrier traditional territory in British Columbia; the Wakarusa Wetlands in northeastern Kansas; and the Waitangi Treaty Grounds in Aotearoa/New Zealand—this book highlights the challenging, tentative, and provisional work of coexistence around such contested spaces as wetlands, treaty grounds, fishing spots, recreation areas, cemeteries, heritage trails, and traditional village sites. At these sites, activists learn how to articulate and defend their intrinsic and life-supportive ways of being, particularly to those who are intent on damaging or destroying these places. Using ethnographic research and a geographic perspective, Soren C. Larsen and Jay T. Johnson show how the communities in these regions challenge the power relations that structure the ongoing (post)colonial encounter in liberal democratic settler-states. Emerging from their conversations with activists was a distinctive sense that the places for which they cared had agency, a “call” that pulled them into dialogue, relationships, and action with human and nonhuman others. This being-together-in-place, they find, speaks in a powerful way to the vitalities of coexistence: where humans and nonhumans are working to decolonize their relationships; where reciprocal guardianship is being stitched back together in new and unanticipated ways; and where a new kind of “place thinking” is emerging on the borders of colonial power.