Talking Black and White: An Intercultural Exploration of Twenty First Century Racism, Prejudice, and Perception

2018 ◽  
Vol 23 (1) ◽  
pp. 295-297
Author(s):  
Sonyia C. Richardson ◽  
Michelle Pass ◽  
Bettie Rae Butler
BioSocieties ◽  
2019 ◽  
Author(s):  
Jia-shin Chen

AbstractHeibaika (Mandarin for black-and-white cards) are tools that Taiwanese parents use for infants below 3 months old. These cards are claimed to stimulate vision and enhance the brain. Although the scientific efficacy of heibaika is questionable, the wide circulation of these cards illustrates the ways some try to urge laypeople to imagine and picture the infant brain. Thus, the use of heibaika constitutes a good example of neuroparenting and neuroculture, where flourishing neuroscience transforms the parenting culture. In the present study, multiple methodologies are applied, and the emergence of heibaika is identified as a twenty-first century phenomenon popularised by online forums and postpartum care centres, among many other channels. Heibaika are contextualised in the globalisation of neuroparenting through translation since the 1990s and the rising anxiety of contemporary Taiwanese parents. Through interview analysis, parents are classified into believers, sceptics, and cautious experimenters. Their anticipations and worries are further elaborated. The paper concludes by highlighting its three major contributions: the importance of studying lay neuroscience as a way to rethink and problematise the boundary between science and culture, the enrichment of the concept of neuroparenting, and the emphasis on the dimension of globalisation and knowledge transmission.


Author(s):  
James Hudnut-Beumler

In this fresh and fascinating chronicle of Christianity in the contemporary South, historian and minister James Hudnut-Beumler draws on extensive interviews and his own personal journeys throughout the region over the past decade to present a comprehensive portrait of the South’s long-dominant religion. Hudnut-Beumler traveled to both rural and urban communities, listening to the faithful talk about their lives and beliefs. What he heard pushes hard against prevailing notions of southern Christianity as an evangelical Protestant monolith so predominant as to be unremarkable. True, outside of a few spots, no non-Christian group forms more than six-tenths of one percent of a state’s population in what Hudnut-Beumler calls the Now South. Drilling deeper, however, he discovers an unexpected, blossoming diversity in theology, practice, and outlook among southern Christians. He finds, alongside traditional Baptists, black and white, growing numbers of Christians exemplifying changes that no one could have predicted even just forty years ago, from congregations of LGBT-supportive evangelicals and Spanish-language church services to a Christian homeschooling movement so robust in some places that it may rival public education in terms of acceptance. He also finds sharp struggles and political divisions among those trying to reconcile such Christian values as morality and forgiveness—the aftermath of the mass shooting at Charleston’s Emanuel A.M.E. Church in 2015 forming just one example. This book makes clear that understanding the twenty-first-century South means recognizing many kinds of southern Christianities.


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