1 . The speaker states we’ve overlooked a major resource in efforts to reduce poverty. What is that resource? Why do you think this resource was overlooked?

2. The speaker shares a number of personal stories. What are some of the similarities or connecting points between the different stories the speaker shares?

3. The speaker mentions some problems that affect people living in poverty, and more specifically black, indigenous, and Latino families living in poverty. Identify at least two of those problems. Why do you think these societal problems affect people of color who are also living in poverty more than other groups?

4. What are some ways that the speaker mentions that her children are growing up differently than she did? What is the point she is making with this comparison?

5. Why does the speaker argue that we have to stop telling the story that "hard work leads to success"? What does this story allow us to believe about people living poverty?

6. How does the speaker suggest people who are poor can impact poverty?

7 . How does the South African concept of “ubuntu” relate to the systems of stratification and social mobility you read about in the unit?

8. What surprised, challenged, or interested you about this speaker’s presentation?

What are the chief problems and concerns facing youth living in poverty? How will you, in your capacity as a youth worker, support your client in overcoming these problems?

Here is the ready-to-answer question of Christian theology

January 27: Rigby, Speaking of God (chapter three on Incarnation)

Question: Drawing on Rigby's observations on pp. 86-90 (on Chalcedon), what difference does Jesus being fully divine and fully human make to how you live your everyday life as a person of faith? If you don't identify as Christian, how do you think the identify of Jesus should influence Christian choices?

      In her book Living by Fiction, Annie Dillard points out, along these lines, that most of what we have to say to one another is about "artifacts"-that is, specific things that have already been made by human beings that can be created, managed, examined, known, and mastered. 86  Dillard seems to include, in her understanding of artifacts, not only physical objects we make and use, or make and admire. She includes, also, the systems we develop that frame what is beyond our scope-perhaps the periodic table, the color wheel, or, even, a birdwatchers' guide. What is lacking in our world and our lives is not intriguing discussions of artifacts. What is lacking, she says, are those who are courageous enough to say something immediate about existence itself. "Who will interpret the raw universe?" she asks. "We have a shortage of metaphysicians." 87   This is a problem, Dillard thinks, because "if we confine our interpretive investigations to strictly bounded aspects of culture ... we miss learning what we most want to know."88