The steady immigration of black populations from Africa and the Caribbean over the past few decades has fundamentally changed the racial; ethnic; and political landscape in the United States. But how will these "new blacks" behave politically in America? Using an original survey of New York City workers and multiple national data sources; Christina M. Greer explores the political significance of ethnicity for new immigrant and native-born blacks. In an age where racial and ethnic identities intersect; intertwine; and interact in increasingly complex ways; Black Ethnics offers a powerful and rigorous analysis of black politics and coalitions in the post-Civil Rights era.
#642385 in Books Oxford University Press 2012-10-01 2012-10-01Original language:EnglishPDF # 1 6.10 x .60 x 9.10l; .92 #File Name: 0199947066280 pages
Review
2 of 4 people found the following review helpful. Wonderful historical research per Oxford Univ Press!By land loverPublished by Oxford University Press; this is a must read. Women; as it turns out; WERE ordained in the early church. The definition of "ordained" was changed in the Middles Ages; then projected back in time. A huge "error" historically. Shame on the church!6 of 11 people found the following review helpful. Essays on the subject which give an overviewBy S.The essays are repetitive; but the subject is very important.It is worth having this book.If you are not familiar with the historical case for a female diaconate; the book is crucial.If you are interested in the changing meaning of the term 'ordination;' the book is fascinating.8 of 18 people found the following review helpful. Long on speculation; but very short on actual factsBy bomorrisThe author; Gary Macy; bases his argument on the possibility that there were women bishops and Priests on reports that there may haven been women bishops and priests in obscure places far from the centers of mainstream Christianity. He also argues that there are some tombs and pictures of women with the title episcopa and presbyteria that the ancient Church had women bishops and priests. He barely mentions the possibility that episcopa could have been the title for the wife of a bishop and presbyteria the title for the wife of a priest; as is the case today for the wife of a priest in the Greek Orthodox Church. The only real evidence he offers that there were women bishops was the case of St. Bridget of Ireland. However; he also reports she was consecrated a bishop because the bishop who meant to bless her an abbess had bad eyesight and read the prayer for the consecrating a bishop instead of the prayer for blessing an abbess. Such an accident can hardly be taken as a valid consecration of a bishop or as evidence that the ancient Church had women bishops.He places great emphasis that the ancient Church ordained deaconesses; but never actually described what deaconesses did. Dr. Kyriaki Karidoyanes Fitzgerald has written several excellent studies of the role of deaconesses that show that although they are ordained a deaconess is not simply a woman deacon; but had very different duties; that did not include the same liturgical role in the worship of the Church as a male deacon. A deaconess ministers to women and children. One reason that the office arose was because adults were Baptized in the nude and it was inappropriate for a man to baptize a naked woman; so deaconess baptized women. The main ministry of a deaconess is to women and children. I use the present tense the because unlike the West the office of deaconess was never abolished in the Eastern Orthodox Church; but exists today; especially in women's monasteries.He does provide a valuable discussion on the rise of clericalism in the West due to the influence of Scholasticism.Fr. John W. Morris
