Download Free Postcolonial Perspectives In African Biblical Interpretations Book in PDF and EPUB Free Download. You can read online Postcolonial Perspectives In African Biblical Interpretations and write the review.

This volume foregrounds biblical interpretation within the African history of colonial contact, from North Atlantic slavery to the current era of globalization. It reads of the prolonged struggle for justice and of hybrid identities from multifaceted contexts, where the Bible co-exists with African Indigenous Religions, Islam, and other religions. Showcasing the dynamic and creative approaches of an emerging and thriving community of biblical scholarship from the African continent and African diaspora, the volume critically examines the interaction of biblical texts with African people and their cultures within a postcolonial framework. While employing feminist/womanist, postcolonial, Afrocentric, social engagement, creative writing, reconstruction, and HIV/AIDS perspectives, the authors all engage with empire in their own ways: in specific times, forms, and geography. This volume is an important addition to postcolonial and empires studies in biblical scholarship. The contributors are David Tuesday Adamo, Lynn Darden, H. J. M. (Hans) van Deventer, Musa W. Dube, John D. K. Ekem, Ernest M. Ezeogu, Elelwani B. Farisani, Sylvester A. Johnson, Emmanuel Katongole, Malebogo Kgalemang, Temba L. J. Mafico, Madipoane Masenya (ngwan’a Mphahlele), Andrew M. Mbuvi, Sarojini Nadar, Elivered Nasambu-Mulongo, Jeremy Punt, Gerrie Snyman, Lovemore Togarasei, Sam Tshehla, Robert Wafawanaka, Robert Wafula, Gerald West, Alice Y. Yafeh-Deigh, and Gosnell L. Yorke.
In Postcolonial Biblical Interpretation Jeremy Punt reflects on the nature and value of the postcolonial hermeneutical approach, as it relates to the interpretation of biblical and in particular, Pauline texts. Showing when a socio-politically engaged reading becomes postcolonial, but also what in the term postcolonial both attracts and also creates distance, exegesis from a postcolonial perspective is profiled. The book indicates possible avenues in how postcolonial work can be helpful theoretically to the guild of biblical scholars and to show also how it can be practiced in exegetical work done on biblical texts.
This book is critically important for Bible translation theorists, postcolonial scholars, church leaders, and the general public interested in the history, politics, and nature of Bible translation work in Africa. It is also useful to students of gender studies, political science, biblical studies, and history-of-colonization studies. The book catalogs the major work that has been undertaken by African scholars. This work critiques and contests colonial Bible translation narratives by privileging the importance African oral vitality in rewriting the meaning of biblical texts in the African sociopolitical, political, and cultural contexts.
In this stimulating study, R. S. Sugirtharajah explores the implications of postcolonial criticism for biblical studies. He reveals how postcolonial criticism can offer an alternative perspective to our understanding of the Bible, and how, when the Bible has been deployed as a Western cultural icon, it has come to be questioned in new ways.
An examination of postcolonial studies as a revolutionary discourse that presses for a vigorous postcolonializing of the Bible. With an assessment of previous work in the field, intersectional work with sexuality, terrorism, technology, and ecology are set as future tasks.
This wide-ranging Reader provides a comprehensive survey of the interaction between postcolonial criticism and biblical studies. Examines how various empires such as the Persian and Roman affected biblical narratives. Demonstrates how different biblical writers such as Paul, Matthew and Mark handled the challenges of empire. Includes examples of the practical application of postcolonial criticism to biblical texts. Considers contemporary issues such as diaspora, race, representation and territory. Editorial commentary draws out the key points to be made and creates a coherent narrative.
Andrew M. Mbuvi makes the case for African biblical studies as a vibrant and important emerging distinct discipline, while also using its postcolonial optic to critique biblical studies for its continued underlying racially and imperialistically motivated tendencies. Mbuvi argues that the emergence of biblical studies as a discipline in the West coincides with, and benefits from, the establishment of the colonial project that included African colonization. At the heart of the colonial project was the Bible, not only as ferried by missionaries, who often espoused racialized views, to convert “heathens in the distant lands,” but as the text used in the racialized justification of the colonial violence. Interpretive approaches established within these racist and colonialist matrices continue to dominate the discipline, perpetuating racialized interpretive methodology and frameworks. On these grounds, Mbuvi makes the case that the continued marginalization of non-western approaches is a reflection of the continuing colonialist structure and presuppositions in the discipline of biblical studies. African Biblical Studies not only exposes and critiques these persistent oppressive and subjugating tendencies but showcases how African postcolonial methodologies and studies, that prioritize readings from the perspective of the marginalized and oppressed, offer an alternative framework for the discipline. These readings, while destabilizing and undermining the predominantly white Euro-American approaches and their ingrained prejudices, and problematizing the biblical text itself, posit the need for biblical interpretation that is anti-colonial and anti-racist.
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.
Postcolonial theory in the mode of Edward Said, Gayatri Spivak, and, above all, Homi Bhabha has long been a resource for biblical scholars concerned with empire and imperialism, colonialism and neocolonialism. Outside biblical studies, however, postcolonial theory is increasingly eclipsed by decolonial theory with its key concepts of the coloniality of power, decoloniality, and epistemic delinking. Decolonial theory begs a radical reconception of the origins of critical biblical scholarship; invites a delinking of biblical interpretation from the colonial matrix of power; and provides resources for doing so, as this book demonstrates through a decolonial (un)reading of the Gospel of Mark.
There has rarely been an effort to address the missing dialogue between British and African scholars, including in regard to the role of British missionaries during the introduction ofthe Bible and Christianity to many parts of Africa. To break this silence, Musa W. Dube and Johanna Stiebert collect expressions from both emerging and established biblical scholars in the United Kingdom and (predominantly) southern African states. Divided into three sets of papers, these contributions range from the injustices of colonialism to postcolonial critical readings of texts, suppression and appropriation; each section complete with a responding essay. Questioning how well UK students understand Africancentred and generated approaches of biblical criticism, whether African scholars consider UK-centric criticism valid, and how accurately the western canon represents current UK based scholarship, these essays illustrate the trends and challenges faced in biblical studies in the two centres of study, and discusses how these questions are better answered with dialogue, rather than in isolation.