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This collection interrogates and engages the biblical text, colonial and postcolonial subjectivities and cultural assumptions, as well as lived experiences that encompass varying Africana contexts and Diasporas. In order to do this, it deploys methodologies, exegetical analyses and critical and constructive communal epistemologies. Framed by historical, literary, cultural and theological engagements of issues around wealth and power, gender, sexualities and masculinities, HIV and AIDS, as well as the crises of war and mass violence, the book will be very useful for students, academics, clergy and laity committed to Africana-conscious epistemologies and methodologies, and the impact on biblical studies.
Interpretation of Scripture occurs within one’s worldview and culture, which enhances our understanding and ability to apply Scripture in the world. However, few books address Bible interpretation from an African perspective and no other textbook uses the intercultural approach found here. This book brings both an awareness of how one’s African context gives a lens to hermeneutics, but also how to interpret texts with integrity despite our cultural influences. African Hermeneutics was born of Prof Elizabeth Mburu’s frustration at only having textbooks that predominantly followed a Western worldview to teach her African students. Mburu’s approach to hermeneutics is one that begins in Africa, moving from the known to the unknown as students learn to apply her ‘four-legged stool model’ to biblical texts, namely examining: the parallels to African contexts, the theological context, the literary context, and the historical and cultural context. This textbook will help students and pastors interpret Scripture with greater accuracy in their own context, allowing for faithful application in their local contexts.
Reading Scripture from the perspective of Black church tradition can help us connect with a rich faith history and address the urgent issues of our times. Demonstrating an ongoing conversation between the collective Black experience and the Bible, New Testament scholar Esau McCaulley shares a personal and scholarly testament to the power and hope of Black biblical interpretation.
The meaningful juxtaposition of academics (“experts”) with the day-to-day lives of nonacademics (“nonexperts”) has animated Gerald O. West’s work from the beginning. Seeking to bridge this chasm, West’s approach of reading the Bible with the “ordinary people” (typically marginalized communities) became a core practice not only of his church work but of his scholarship. West has been a strong proponent of taking seriously the “ordinary reader” as a viable and legitimate contributor to our understanding of biblical interpretation. Not only does this undo the “ivory tower” elitism that tends to pervade academic halls of learning, but it also reflects a form of scholarly humility that has been a mainstay of West’s and should be perpetuated more broadly in biblical scholarship.
Bitter the Chastening Rod follows in the footsteps of the first collection of African American biblical interpretation, Stony the Road We Trod (1991). Nineteen Africana biblical scholars contribute cutting-edge essays reading Jesus, criminalization, the enslaved, and whitened interpretations of the enslaved. They present pedagogical strategies for teaching, hermeneutics, and bible translation that center Black Lives Matter and black culture. Biblical narratives, news media, and personal stories intertwine in critical discussions of black rage, protest, anti-blackness, and mothering in the context of black precarity.
Let My People Live reengages the narrative of Exodus through a critical, life-affirming Africana hermeneutic that seeks to create and sustain a vision of not just the survival but the thriving of Black communities. While the field of biblical studies has habitually divided "objective" interpretations from culturally informed ones, Kenneth Ngwa argues that doing interpretive work through an activist, culturally grounded lens rightly recognizes how communities of readers actively shape the priorities of any biblical interpretation. In the Africana context, communities whose identities were made disposable by the forces of empire and colonialism—both in Africa and in the African diaspora across the globe—likewise suffered the stripping away of the right to interpretation, of both sacred texts and of themselves. Ngwa shows how an Africana approach to the biblical text can intervene in this narrative of breakage, as a mode of resistance. By emphasizing the irreducible life force and resources nurtured in the Africana community, which have always preceded colonial oppression, the Africana hermeneutic is able to stretch from the past into the future to sustain and support generations to come. Ngwa reimagines the Exodus story through this framework, elaborating the motifs of the narrative as they are shaped by Africana interpretative values and approaches that identify three animating threats in the story: erasure (undermining the community's very existence), alienation (separating from the space of home and from the ecosystem), and singularity (holding up the individual over the collective). He argues that what he calls "badass womanism"—an intergenerational and interregional life force and epistemology of the people embodied in the midwives, Miriam, the Egyptian princess, and other female figures in the story—have challenged these threats. He shows how badass womanist triple consciousness creates, and is informed by, communal approaches to hermeneutics that emphasize survival over erasure, integration over alienation, and multiplicity over singularity. This triple consciousness surfaces throughout the Exodus narrative and informs the narrative portraits of other characters, including Moses and Yahweh. As the Hebrew people navigate the exodus journey, Ngwa investigates how these forces of oppression and resistance shift and take new shapes across the geographies of Egypt, the wilderness, and the mountain area preceding their passage into the promised land. For Africana, these geographies also represent colonial, global, and imperial sites where new subjectivities and epistemologies develop.
For decades, scholars of African, African American, Asian, Asian American, Latino/a/x, and Native American heritage have employed their intellect, histories, and lived experience as a means to produce new and courageous scholarship and imagine greater in the Society of Biblical Literature. This volume celebrates the thirty years of service of SBL’s Committee on Underrepresented Racial and Ethnic Minorities in the Profession (CUREMP), a vital body in SBL dedicated to advancing the representation and work of racial and ethnic minoritized scholars in biblical studies. The volume includes the presidential addresses of groundbreaking scholars Brian K. Blount, Fernando F. Segovia, Vincent L. Wimbush, and Gale A. Yee. Gay L. Byron, Ahida Calderón Pilarski, Leslie D. Callahan, Jin Young Choi, Gregory L. Cuéllar, Jacqueline M. Hidalgo, Tat-siong Benny Liew, Velma E. Love, Andrew Mbuvi, Raj Nadella, Janette H. Ok, Angela N. Parker, Abraham Smith, Yak-hwee Tan, and Ekaputra Tupamahu provide reflections and responses that honor those who have led the way and point in new directions for future generations of scholars.
The Oxford Handbook of Feminist Approaches to the Hebrew Bible brings together 37 essential essays written by leading international scholars, examining crucial points of analysis within the field of feminist Hebrew Bible studies. Organized into four major areas - globalization, neoliberalism, media, and intersectionality - the essays collectively provide vibrant, relevant, and innovative contributions to the field. The topics of analysis focus heavily on gender and queer identity, with essays touching on African, Korean, and European feminist hermeneutics, womanist and interreligious readings, ecofeminist and animal biblical studies, migration biblical studies, the role of gender binary voices in evangelical-egalitarian approaches, and the examination of scripture in light of trans women's voices. The volume also includes essays examining the Old Testament as recited in music, literature, film, and video games. The Oxford Handbook of Feminist Approaches to the Hebrew Bible charts a culturally, hermeneutically, and exegetically cutting-edge path for the ongoing development of biblical studies grounded in feminist, womanist, gender, and queer perspectives.
Although the arrival of the Bible in Africa has often been a tale of terror, the Bible has become an African book. This volume explores the many ways in which Africans have made the Bible their own. The essays in this book offer a glimpse of the rich resources that constitute Africa's engagement with the Bible. Among the topics are: the historical development of biblical interpretation in Africa, the relationship between African biblical scholarship and scholarship in the West, African resources for reading the Bible, the history and role of vernacular translation in particular African contexts, the ambiguity of the Bible in Africa, the power of the Bible as text and symbol, and the intersections between class, race, gender, and culture in African biblical interpretation. The book also contains an extensive bibliography of African biblical scholarship. In fact, it is one of the most comprehensive collections of African biblical scholarship available in print. This publication has also been published in paperback, please click here for details.