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Doing theology requires dissension and tenacity. Dissension is
required when scriptural texts, and the colonial bodies and
traditions (read: Babylon) that capitalize upon those, inhibit or
prohibit "rising to life." With "nerves" to dissent, the attentions
of the first cluster of essays extend to scriptures and theologies,
to borders and native peoples. The title for the first cluster -
"talking back with nerves, against Babylon" - appeals to the spirit
of feminist (to talk back against patriarchy) and RastafarI (to
chant down Babylon) critics. The essays in the second cluster -
titled "persevering with tenacity, through shitstems" - testify
that perseverance is possible, and it requires tenacity. Tenacity
is required so that the oppressive systems of Babylon do not have
the final word. These two clusters are framed by two chapters that
set the tone and push back at the usual business of doing theology,
inviting engagement with the wisdom and nerves of artists and
poets, and two closing chapters that open up the conversation for
further dissension and tenacity. Doing theology with dissension and
tenacity is unending.
Theologies, no matter their designations, are public measures -
they disclose as well as gauge the publics (near and far) on which
they stand, sit, lie, or fall. Because publics shift and mingle,
theologies require reimagining and relocating, and embracing fresh
insights and energies. The insights and energies embraced in this
work are in three clusters: spaces, bodies, technologies. The
spotlighted spaces are in Africa, Asia, Black America, Caribbean,
and Pasifika - beyond the eyes of mainline theologies; the
privileged bodies have survived, with scars from, empire and
missionary positionings; and the welcomed technologies include
Dalit, indigenous, art, poetry, cyborg, and the novel. This
collection is troubling in several ways: first, reimagining and
relocating are troubling acts upon their subject matter - here,
public theologies. On that note, what theology is not public?
Second, this work takes theologies in general, and not just the
theologies that carry the "public" designation, to be public
theologies. Third, this work takes theologies (in general) to be
inherently troubling. In other words, theologies that are not
troubling are not public enough.
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