Word: tribalized
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...manner of emotional, racial, tribal and religious elements were introduced into what once was a relatively tidy equation. The new math of the U.N. involved sets and subsets incomprehensible to minds raised in the school of Big Power politics. At the same time, the cold war had also changed. Said Dean Rusk: "The cobweb syndrome, the illusion that one nation or a bloc of nations could, by coercion, weave the world into a single pattern, is fading into limbo...
...Technopolis," as Cox calls this phenomenon in The Secular City (Macmillan; $1.45), supersedes not only early tribal society but also the town culture that has shaped the Western world since the time of the Greek polls (city) and has left man such varied gifts as "printing and books, rational theology, the scientific revolution, investment capitalism and bureaucracy." The emerging era of the supercity, Cox argues, grows out of town culture, but is qualitatively different; it is characterized by automation and mass communication, superhighway mobility, and the anonymity demanded by high-rise living. The style of life in the secular city...
This-Worldly God. The secular city demands not only a renewed message from the church but a renewed lan guage. Technopolis, Cox argues, sees no meaning in religious terminology derived from tribal society-God as Father, for example-or even in the metaphysical discourse of town culture that defined God as Supreme Being. Its proper language is, in the broadest sense of the word, politics. Thus, says Cox, if the church is to preach God to the emerging secular city, it must find a secular, pragmatic way of proclaiming him in mis-worldly terms. This will not be easily...
...that tribe. I was brought up in a Zulu-speaking home, yet I can no longer think in Zulu because that language cannot cope with the demands of our day. I have never owned an assegai or any of those magnificent Zulu shields. Neither do I propose to wear tribal dress when I go to the U.S. I am just not a tribesman. I am, in escapably, a part of the city slums and the factory machines...
Lace & Auto Jacks. When Seretse and Ruth finally returned to his tribal capital of Serowe in 1956, there was much prejudice to overcome. Being white, Ruth was suspect. Moreover, a set of twins, born two years later, seemed to spell disaster to Bamangwato witch doctors. But Ruth-often wearing a silk blouse and tight white pants-moved through the mud-hut villages dispensing good will, wiping blood from injured herdsmen with a lace handkerchief, and fighting for seven years to build a clinic. Eventually she became known as Mwa Rona (Our Mother), and the antiwhite fears of the tribesmen faded...