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Building on prior theorizing on hope, dramaturgy of emotions, and the notion of transfiguration, this paper examines how the Weight Watchers brand elicits and embodies hope among its consumers. Based on the findings from a qualitative study of Weight Watchers, the authors propose a three-stage conceptualization of brand-centric hope cultivation. This conceptualization highlights the importance of collective processes in hope emergence, elevation, and emplacement in which religious vernacular guides how Weight Watchers express and experience brand-centric hope.

The article distinguishes three categories of hope: private, collective, and public. Public hope is hope that is invoked by political actors in relation to a societal goal of some kind. The article argues that public hope is the most dangerous kind of hope. The argument is developed using the recent history of trade negotiations between the United States and developing countries concerning intellectual property rights as they relate to life-saving medicines for AIDS. Public hope may allow political actors to harness emotionally collectivities to economic and social agendas that are poorly understood by those collectivities and that are ultimately destructive of the social institutions upon which actual private and collective hopes depend. Or public hope maybe secret hope that drives policies that escape public notice until it is too late. The final section of the article identifies four principles that help to make public hope a contingent force for the good.

The article distinguishes three categories of hope: private, collective, and public. Public hope is hope that is invoked by political actors in relation to a societal goal of some kind. The article argues that public hope is the most dangerous kind of hope. The argument is developed using the recent history of trade negotiations between the United States and developing countries concerning intellectual property rights as they relate to life-saving medicines for AIDS. Public hope may allow political actors to harness emotionally collectivities to economic and social agendas that are poorly understood by those collectivities and that are ultimately destructive of the social institutions upon which actual private and collective hopes depend. Or public hope maybe secret hope that drives policies that escape public notice until it is too late. The final section of the article identifies four principles that help to make public hope a contingent force for the good.

The Hope, a new book by acclaimed author Andrew Harvey, is a simple yet compelling guide to help people respond to current global challenges. This no nonsense work provides a succinct vision of today's world crisis and the need for sacred activism-the fusion of the deepest spiritual knowledge and passion with clear, wise, radical action. Harvey lays out seven laws for sacred activism, covering everything from the necessity of incorporating a spiritual practice into your life, to the transformation of anger into wise energy, to the importance of community. Through these laws he shows that neither the noble, pragmatic work of the activist nor the private spirituality of the individual is enough to change the world. These two must be fused to become an unstoppable force of transformational love. Just as Julia Cameron in The Artist's Way gave millions of people a precise and interactive handbook to help them discover and explore their creativity, The Hope will give the most practical possible help to all those who realize the urgent truth of the Dalai Lama's advice and want to act as effectively as possible from wisdom and compassion.

"This book explores the nature, value, and role of hope in human life under conditions of oppression. Oppression is often a threat and damage to hope, yet many members of oppressed groups, including prominent activists pursuing a more just world, find hope valuable and even essential to their personal and political lives. This book offers a unique evaluative framework for hope that captures the intrinsic value of hope for many of us, the rationality and morality of hope, and ultimately how we can hope well in the non-ideal world we share. It develops an account of the relationship between hope and anger about oppression and argues that anger tends to be accompanied by hopes for repair. When people's hopes for repair are not realized, as is often the case for those who are oppressed, anger can evolve into bitterness: a form of unresolved anger involving a loss of hope that injustice will be sufficiently acknowledged and addressed. But even when all hope might seem lost or out of reach, faith can enable resilience in the face of oppression. Spiritual faith, faith in humanity, and moral faith are part of what motivates people to join in solidarity against injustice, through which hope can be recovered collectively. Joining with others who share one's experiences or commitments for a better world, and uniting with them in collective action, can restore and strengthen hope for the future when hope might otherwise be lost"--

I investigate the creation, development, contributions and limits of Project Hope, a huge government-endorsed education project seeking non-governmental contributions to overcome educational inadequacy in poverty-stricken rural communities in transitional China. By reexamining the composition of sponsored students, the locations of Hope Primary Schools and non-educational orientations for building and expanding schools, I argue that Project Hope and its Hope School system have not contributed to educational access, equality, equity, efficiency and quality as it should have. Poverty-reduction-oriented curriculum requirements in Hope Primary Schools are theoretically misleading and realistically problematic.

AbstractThrough the lens of Burundians who have been displaced by the recent crisis in Burundi and their anticipations of possible futures for themselves and their country, expressed in the emotions of hope, anxiety, and despair, this article explores the shift from a situation characterized by upheaval towards the crystallization of authoritarian rule in Burundi. Drawing on ethnographic research amongst Burundian refugees in Rwanda, I examine how these individuals negotiate such uncertain and unpredictable circumstances as well as how emotions of hope, anxiety, and despair change accordingly. I argue that the political closure in Burundi has produced a gradual shift from productive anxiety in the Kierkegaardian sense towards despair and a feeling of existential closure. In such situations, when uncertainty gives way to a certainty that there are no futures, the present becomes detached from the flow of time and decisions become impossible to make. The Burundians in Rwanda can only live for the moment and hope against hope, often evoking a distinction between their hopelessness as human beings and the hope that they are compelled to have as Christians.

Since its introduction in the 1970s, hip-hop has become a way of life. This title takes an inside look at the groups of hip-hop. Hip-Hop Groups follows the careers of hip-hop's top group acts, examining their contributions to the genre as it burst into the mainstream and went global. Features include a timeline, a glossary, essential facts, references, websites, source notes, and an index. Aligned to Common Core Standards and correlated to state standards. Essential Library is an imprint of Abdo Publishing, a division of ABDO

Caroline Pollard and Sue Provost of Wallsend Probation team, Northumbria, suggest a new and more collaborative way of working with clients, using Solutions Based Brief Therapy.

Most journals and newspapers today often make reference to an ecological crisis. Human negligence, too much waste or better far too much production for what humans need, have proved that we have disrespected our universe beyond control and somehow we have to pay the consequences for it now. Looking for our conversion to improve this 'relationship' with the habitat could give hope and life to something that is dying and suffering. An Ecology Of Hope could be useful today to overcome the present state of ecological awareness that often encounters an ultimate sense of meaninglessness. A lack of vision can give rise to a mood of cosmic loneliness especially when it is embedded in an inability to see beyond the horizons of the present. An ecological awareness with a more hopeful vision does not allow the past and the present to determine the future, but wants to present a final escape that could be beneficial to humanity and to the cosmos. To be able to come out of a spiral of hopelessness, an act if imagination is needed; to foresee possible futures amidst all despair and thus a complete change of mentality towards creation by individuals, politicians, businessmen and agricultural industry is needed. ; N/A