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  Roman Society and Culture - A...

  Rogan Fish

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  Roman society, one of the most influential civilizations in human history, was built upon a complex and well-structured foundation that evolved over centuries. The origins of Roman civilization can be traced back to the early settlements along the Tiber River, where communities of farmers and shepherds gradually coalesced into the city-state of Rome. As Rome expanded, both geographically and politically, its social structure grew more intricate, reflecting a blend of indigenous customs and influences from conquered territories. 
  At the heart of Roman society was a rigid social hierarchy, essential to maintaining order and stability. This structure was divided primarily into two main classes: the patricians and the plebeians. The patricians were the elite, consisting of noble families who claimed descent from Rome's founding fathers. They held significant political power and owned vast lands. In contrast, the plebeians represented the common people, including farmers, craftsmen, and laborers. Though initially excluded from many aspects of governance, the plebeians gradually secured political rights through persistent social struggles, leading to the establishment of the office of the Tribune, which protected their interests. 
  Apart from these major classes, Roman society also included a growing number of slaves, who were often prisoners of war or born into servitude. Slavery was integral to the Roman economy, with slaves performing various tasks, from domestic duties to skilled labor in workshops. Despite their lack of freedom, some slaves, particularly those with specialized skills, could earn their emancipation, gaining the status of freedmen and integrating into the lower echelons of society.

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  Division of the Roman Empire...

  Editors Charles River

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  Rome’s Imperial Crisis has been difficult for historians to summarize, which is why, despite being one of the most intriguing periods in Roman history, it is often overlooked by people who have chosen to focus on the more cohesive periods before and after it. Even though he is best remembered for his religious reforms and what his (mostly Christian) admirers described as his spiritual enlightenment, Constantine was also an able and effective ruler in his own right. Rising to power in a period of decline and confusion for the Roman Empire, he gave it a new and unexpected lease on life by repelling the repeated invasions of the Germanic tribes on the Northern and Eastern borders of the Roman domains, even going so far as to re-expand the frontier into parts of Trajan’s old conquest of Dacia (modern Romania), which had been abandoned as strategically untenable.  
  	However, it can be argued that despite his military successes – the most notable of which occurred fighting for supremacy against other Romans – Constantine may well have set the stage for the ultimate collapse of the Roman Empire as it had existed up until that point. It was Constantine who first decided that Rome, exposed and vulnerable near the gathering masses of barbarians moving into Germania and Gaul, was a strategically unsafe base for the empire, and thus he expanded the city of New Rome on the Dardanelles Straits, creating what eventually became Constantinople. By moving the political, administrative, and military capital of the empire from Rome to the East, as well as the imperial court with all its attendant followers, Constantine laid the groundwork for the eventual schism which saw the two parts of the Roman Empire become two entirely separate entities, go their own way, and eventually collapse piecemeal under repeated waves of invasion.

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  Humans Who Teach - A Guide for...

  Shamari Reid

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  Love. Love now. Love always. Time and lives are wasting. 
   
  All of the humans in schools—kids and adults—deserve joy. Yet, our experiences in schools, and the experiences of our students, are often far from joyful.  
   
  Humans Who Teach invites readers to explore the complicated humanity of those who teach, with a focus on how we have been socialized to accept the status quo, our very real fears in disrupting the status quo, and how we can rely on our human capacity to love to engage in teaching for social justice even in the presence of fear. 
   
  “In a sea of voices seeking to continue the deprofessionalization and dehumanization of teachers, Humans Who Teach powerfully speaks back to these voices and reminds educators that, first and foremost, they are human. And within their humanity lie transformative possibilities for cultivating lives and classrooms characterized by love.” — from the foreword by Drs. Bettina L. Love, Gholdy Muhammad, and Yolanda Sealey-Ruiz

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  Decentering Whiteness in the...

  Janice Gassam Asare, Layla Saad

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  Your DEIJ efforts are stagnating because you continue to center whiteness. Creating a truly anti-racist organization requires learning how to identify and rectify the systemic, and often unconscious, centering of white culture and values in the workplace. 
   
  Corporate America continues to struggle with racial equity in a post-George Floyd world. As the United States becomes more diverse and the public consciousness continues to shift, successful racial equity efforts in the workplace are needed now more than ever. 
   
  Decentering Whiteness in the Workplace exposes the ways that white culture and expectations are centered in the modern American workplace and the fears within corporate spaces about talking candidly, openly, and honestly about whiteness, white supremacy, and anti-Blackness. 
   
  Readers will discover: 
  -	A direct and straightforward analysis about what white-centering is 
  -	An evaluation of the different ways that whiteness is centered in the workplace, such as bereavement and holiday policies and dress codes 
  -	A guide on how to recognize and decenter whiteness within oneself and at work 
  -	Solutions for people to contribute individually and systemically to anti-oppression 
   
  Decentering Whiteness in the Workplace provides a crucial guidebook with practical solutions for leaders, DEIJ practitioners, and anyone hoping to truly create an anti-racist workplace.

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  Jesus and the Abolitionists -...

  Terry J. Stokes

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  Isn't anarchy just chaos? How could it possibly relate to Christianity? 
  Countless people, including (and sometimes especially) those from religious backgrounds, are exploring radical ideas. The pandemic, the Black liberation movement, climate disaster--all these concerns are leading us to ask, "Does our system actually work? Is capitalism ethical? Is this the only way to build a society?" 
  Questions like these led author and pastor Terry Stokes to the political philosophy of anarchy. Now, we all have a scary picture in our minds about anarchy: that it calls for chaos, violence, and disorder. But anarchy actually calls for the end of rulership, not violence in the streets. Anarchy seeks to empower small communities of people to take care of their own needs at the local level, thereby making the state obsolete. It's all about constructing societies in which people are placed above profit and systems are built on ethics of justice and equality. To Stokes, that sounded a whole lot like the building blocks of Christian faith. 
  In Jesus and the Abolitionists, Stokes introduces readers to the ancient practice of anarchy and how it intersects with Christian beliefs and values. We see how beliefs about God, humanity, divine-human interaction, the Bible, and more can be illuminated and faithfully reformulated through an anarchist lens. This view, which Stokes calls anarchist Christianity, seeks to abolish tyrannical systems that do not recognize the changing values of our times and that disempower the people. Stokes's vision of an anarchist Christian future charts a caring theology and practice of living, one based in our voluntary cooperation, the goodness of all people, and faith in God. We can build an ethical world--one built on structures of care--and anarchy might just be the unlikely key.

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  Shakespeare's White Others

  David Sterling Brown

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  Examining the racially white 'others' whom Shakespeare creates in characters like Richard III, Hamlet, and Tamora—figures who are never quite 'white enough'—this bold and compelling work emphasizes how such classification perpetuates anti-Blackness and reaffirms white supremacy. David Sterling Brown offers nothing less here than a wholesale deconstruction of whiteness in Shakespeare's plays, arguing that the 'white other' was a racialized category already in formation during the Elizabethan era—and also one to which Shakespeare was himself a crucial contributor. In exploring Shakespeare's determinative role and strategic investment in identity politics (while drawing powerfully on his own life experiences, including adolescence), the author argues that even as Shakespearean theatrical texts functioned as engines of white identity formation, they expose the illusion of white racial solidarity. This essential contribution to Shakespeare studies, critical whiteness studies, and critical race studies is an authoritative, urgent dismantling of dramatized racial profiling. 
   
   
   
  To access the virtual gallery accompanying this book, please visit https://hubs.mozilla.com/mEd5aWD/david-sterling-brown-gallery-vrv?utm_source=hootsuite&utm_medium=twitter&utm_campaign=MNE_campaign.

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