This book presents an in-depth ethnographic case study carried out in the years following the 2010 Haiti earthquake to present the role of faith beliefs in disaster response. The earthquake is one of the most destructive on record, and the aftermath, including a cholera epidemic and ongoing humanitarian aid, has continued for years following the catastrophe. Based on dozens of interviews, this book gives primacy to survivors' narratives. It begins by laying out the Haitian context, before presenting an account of the earthquake from survivors' perspectives. It then explores in detail how the earthquake affected the religious, mainly Christian, faith of survivors and how religious faith influenced how they responded to, and are recovering from, the experience. The account is also informed by geoscience and the accompanying "complicating factors." Finally, the Haitian experience highlights the significant role that religious faith can play alongside other learned coping strategies in disaster response and recovery globally. This book contributes an important case study to an emerging literature in which the influence of both religion and narrative is being recognised. It will be of interest to scholars of any discipline concerned with disaster response, including practical theology, anthropology, psychology, geography, Caribbean studies and earth science. It will also provide a resource for non-governmental organisations.

In the face of climate change and other environmental trends, it is easy to be pessimistic about the future. Philosophers, film-makers, environmentalists, politicians and even senior scientists increasingly resort to apocalyptic rhetoric to warn us that a so-called 'perfect storm' of factors is coming together in a way that threatens the future of life on earth. Do these dire predictions amount to nothing more than ideological scaremongering, perhaps hyped up for political or personal ends? Or are there good reasons for thinking that we may indeed be facing a crisis unprecedented in its scale and in the severity of its effects? Jonathan Moo and Robert White encourage us to assess the evidence for ourselves. Their own conclusion is that there is in fact plenty of cause for concern.

This book presents an in-depth ethnographic case study carried out in the years following the 2010 Haiti earthquake to present the role of faith beliefs in disaster response. The earthquake is one of the most destructive on record, and the aftermath, including a cholera epidemic and ongoing humanitarian aid, has continued for years following the catastrophe. Based on dozens of interviews, this book gives primacy to survivors' narratives. It begins by laying out the Haitian context, before presenting an account of the earthquake from survivors' perspectives. It then explores in detail how the earthquake affected the religious, mainly Christian, faith of survivors and how religious faith influenced how they responded to, and are recovering from, the experience. The account is also informed by geoscience and the accompanying "complicating factors." Finally, the Haitian experience highlights the significant role that religious faith can play alongside other learned coping strategies in disaster response and recovery globally. This book contributes an important case study to an emerging literature in which the influence of both religion and narrative is being recognised. It will be of interest to scholars of any discipline concerned with disaster response, including practical theology, anthropology, psychology, geography, Caribbean studies and earth science. It will also provide a resource for non-governmental organisations.

Macbeth is often read in a singular fashion: either as a cautionary morality tale warning against ambition, or as a psychological study of evil. In Ambivalent Macbeth, renowned Shakespeare scholar R.S. White argues that these differing readings result from a profoundly ambivalent play, and that this quality is a clue to its greatness.White explores how radical ambivalence permeates the atmosphere, imagery, themes and characterisation of 'the Scottish play'. He considers Shakespeare's historical context and source material, and examines key cinematic, theatrical and other adaptations of the play. Throughout, he argues that an open-minded acceptance of ambivalence can inspire a multitude of readings, and that this complexity helps to explain the play's intriguing longevity.

"Let all creation rejoice before the LORD, for he comes." Psalm 96:13 The Bible is bathed with images of God caring for his creation in all its complexity. Yet in the face of climate change and other environmental trends, philosophers, filmmakers, environmentalists, politicians and senior scientists increasingly resort to apocalyptic rhetoric to warn us that a so-called perfect storm of factors threatens the future of life on earth. Jonathan Moo and Robert White ask, "Do these dire predictions amount to nothing more than ideological scaremongering, perhaps hyped-up for political or personal ends? Or are there good reasons for thinking that we may indeed be facing a crisis unprecedented in its scale and in the severity of its effects?" The authors encourage us to assess the evidence for ourselves. Their own conclusion is that there is in fact plenty of cause for concern. Climate change, they suggest, is potentially the most far-reaching threat that our planet faces in the coming decades, and also the most publicized. But there is a wide range of much more obvious, interrelated and damaging effects that a growing number of people, consuming more and more, are having on the planet upon which we all depend. Yet if the Christian gospel fundamentally reorients us in our relationship to God and his world, then there ought to be something radically distinctive about our attitude and approach to such threats. In short, there ought to be a place for hope. And there ought to be a place for Christians to participate in that hope. Moo and White therefore reflect on the difference the Bible's vision of the future of all of creation makes. Why should creation rejoice? Because God loves and cares the world he made.