Böcker av Michelle Harris

In the fall of 1965, a baby girl was put up for adoption. Would she be blessed with a loving family who would take her in and love her like their own? How would this new family change the trajectory of her life? Would she ever meet her biological family again?In A Blessed Life, Michelle Harris recounts the events of her life from adoption to present day and the family she meets along the way. Through moments of personal pain and immense joy, it is clear that family is the necessary ingredient for a blessed life.

This is a story of a young female who went through hell and high waters coming up as a child. She endured so much to the point she tried to end her own life. But one day, Just one day God showed up to her rescue and set her free from bondage.

Are you fully healed from your invisible wounds? As Christians we have all faced moments of feeling pressed or oppressed by life situations. However, there is a way that one can live healed and as a body of Christ we are charged to help others as well to heal from invisible wounds. This begins with love and transforming our minds to the mind of Christ (see Romans 12:2). Most importantly, to not continue the Life Cycle of Complacency in dealing with any mental health, substance abuse, sexual addictions, or any other invisible wounds that try to overwhelm us. In these pages are insightful educational tools and resources to help not only yourself but others, and especially church leaders to assist others to not only get strong in their healing but also to remain strong in their healing from invisible wounds.

Few evaluation systems are specifically geared toward coaching roles. Ensuring that school districts have accurate information about both coaches and coaching programs is crucial to guide improvement in supporting classrooms, as well as in ensuring accountability.

Every day, teachers need the best resources and forms of support because students deserve the best we as educators can offer. An instructional playbook aims to serve as that kind of support: a tool that coaches can use to help teachers match specific learning goals with the right research-based instructional strategies.

This book focuses on the boundaries which faculty of color encounter in everyday experiences on campus and presents a more complete picture of life in the academy - one that documents how faculty of color are tested, but also how they can not only overcome, but thrive in their respective educational institutions.

The issue of Indigenous identity has gained more attention in recent years from social science scholars, yet much of the discussions still centre on the politics of belonging or not belonging. While these recent discussions in part speak to the complicated and contested nature of Indigeneity, both those who claim Indigenous identity and those who write about it seem to fall into a paradox of acknowledging its complexity on the one hand, while on the other hand reifying notions of 'tradition' and 'authentic cultural expression' as core features of an Indigenous identity. Since identity theorists generally agree that who we understand ourselves to be is as much a function of the time and place in which we live as it is about who we and others say we are, this scholarship does not progress our knowledge on the contemporary characteristics of Indigenous identity formations.The range of international scholars in this volume have begun an approach to the contemporary identity issues from very different perspectives, although collectively they all push the boundaries of the scholarship that relate to identities of Indigenous people in various contexts from around the world. Their essays provide at times provocative insights as the authors write about their own experiences and as they seek to answer the hard questions: Are emergent identities newly constructed identities that emerge as a function of historical moments, places, and social forces? If so, what is it that helps to forge these identities and what helps them to retain markers of Indigeneity? And what are some of the challenges (both from outside and within groups) that Indigenous individuals face as they negotiate the line between 'authentic' cultural expression and emergent identities? Is there anything to be learned from the ways in which these identities are performed throughout the world among Indigenous groups? Indeed why do we assume claims to multiple racial or ethnic identities limits one's Indigenous identity? The question at the heart of our enquiry about the emerging Indigenous identities is when is it the right time to say me, us, we… them?