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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.
Regional concerns-climate change, conquest, migration,
displacement, resettlement, asylum, discipleship, and
others-challenge authors currently situated in Oceania to reflect
on the practices of biblical interpretation and to consequently
reread biblical texts with fluid understandings of borders and
belonging(s).
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.
This book offers engagements with topics in mainline theology that
concern the lifelines in and of the Pacific (Pasifika). The essays
are grouped into three clusters. The first, Roots, explores the
many roots from which theologies in and of Pasifika grow - sea and
(is)land, Christian teachings and scriptures, native traditions and
island ways. The second, Reads, presents theologies informed and
inspired by readings of written and oral texts, missionary traps
and propaganda, and teachings and practices of local churches. The
final cluster, Routes, places Pasifika theologies upon the waters
so that they may navigate and voyage. The 'amanaki (hope) of this
work is in keeping talanoa (dialogue) going, in pushing back
tendencies to wedge the theologies in and of Pasifika, and in
putting native wisdom upon the waters. As these Christian and
native theologies voyage, they chart Pasifika's sea of theologies.
What thresholds of theology would we cross if we engage the aches
and despairs, wisdoms and hopes in and of Aotearoa New Zealand, and
the neighboring sea of islands? What thresholds need to be jarred
or moved (threshold as opening), probed and raised (threshold as
limit, ceiling)? This book engages these questions, over two
vaults: (1) "(re)Locating theological studies" contains essays that
interrogate the purposes of theological studies (locally and
globally), identify gaps due to the Western heritage and blind
spots of "traditional theology," and provide examples of how those
gaps may be bridged when local concerns are engaged; (2)
"Nativizing theological studies" contains essays that present and
engage the heritage and wisdom of tangata whenua (indigenous,
native people) of Aotearoa and Pasifika. These essays reaffirm the
"native" rhetoric with pride. Overall, this collection of essays
affirms that theological studies have a future, and that there is a
role for theologians in and from Aotearoa New Zealand and Pasifika
to play in navigating (into) that future.
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Mission and Context (Paperback)
Jione Havea; Foreword by Collin Cowan; Contributions by Peter Cruchley, Jione Havea, Roderick R. Hewitt, …
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R988
Discovery Miles 9 880
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Ships in 12 - 17 working days
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Mission is contrived from and performed over lived contexts, but
the visions that guide and drive mission are oftentimes blinded by
power, position, protection, and plenitude. This collection visits
those matters with queering attention to the shadows that empires
cast over the contexts of mission, and to the collusion and
complicity of Christians and churches with empires past (as in the
case of Rome) and present (as in the case of the United States of
America). In the interests of those in mission fields who survived,
but continue to agonize under the burdens of empires, the
contributors to this work dare to re-vision the course and cause of
mission. Writing from minoritized settings in Africa, Asia, the
Americas, and Oceania, the authors interweave the principles and
practices of mission with the opportunities in decolonial theology
and hermeneutics, minoritized and migrant Christologies,
repatriation and the courage to get up and get out, indigenous
insights and wisdom, mission archives, stories of resistance and
endurance in zones of contact and violence, restless souls and
returning spirits, and life-centered spiritual (en)countering. In
Mission and Context as with previous volumes in this series-empires
do not have the final word, nor are they the final world.
Empires rise and expand by taking lands and resources and by
enslaving the bodies and minds of people. Even in this modern era,
the territories, geographies, and peoples of a number of lands
continue to be divided, occupied, harvested, and marketed. The
legacy of slavery and the scapegoating of people persists in many
lands, and religious institutions have been co-opted to own land,
to gather people, to define proper behavior, to mete out salvation,
and to be silent. The contributors to People and Land, writing from
under the shadows of various empires-from and in between Africa,
Asia, the Americas, the Caribbean, and Oceania-refuse to be silent.
They give voice to multiple causes: to assess and transform the
usual business of theology and hermeneutics; to expose and
challenge the logics and delusions of coloniality; to tally and
demand restitution of stolen, commodified and capitalized lands; to
account for the capitalizing (touristy) and forced movements of
people; and to scripturalize the undeniable ecological crises and
our responsibilities to the whole life system (watershed). This
book is a protest against the claims of political and religious
empires over land, people, earth, minds, and the future.
In Vulnerability and Resilience, vulnerability is not the final
word. Rather, resilience provides the cutting edge and living
breath in the stories of subjects who are vulnerable. And they have
many stories: stories of being trapped in bodies, teachings, and/or
situations that make them (and others like them) vulnerable to
discrimination, hatred, and rejection; stories of being trapped
because of their bodies, theologies, and/or cultures; and stories
of being trapped for no-good reason. For subjects who are
vulnerable, life is like a maze of traps, and stories of resilience
keep them going. The contributors to Vulnerability and Resilience
refuse to be trapped. At the intersection of body and liberation
theologies, they tell their stories in the hope that they will
expose cultures that make individuals and communities vulnerable,
and that those stories will encourage vulnerable subjects to be
resilient and bring change to theological institutions that
conserve vulnerability. Because of the location of the
contributors-the Americas, Africa, Asia, Europe, Caribbean, and
Oceania-this book is a testimony that vulnerability is present all
over the world, and that resilience is a liberating alternative.
This book presents theological, cultural, ecclesial and
hermeneutical explorations from a specific context-Australia-and
invites reimagining of theology and hermeneutics. The horizons of
contextuality explored in this book include indigeneity and
sovereignty, contingencies of context, feminist theology,
multiculturalism and intercultural theologies, sexual abuse and
ecclesial coverups, suicide and worship, tradition(ing)s and
betrayal, art and popular culture, climate effect and climate
justice, disability theories, Islamic insights, migration and the
images of home, and heaps of contextual matters in between. The
chapters are organized into three sections: (1) Roots presents some
of the starting points for contextual thinking in Australia and
yonder; (2) Wounds attends to the demands of "bodies on the line"
upon theological, biblical and ecclesial engagements; (3) Shifts
pokes at thinkers and critics.
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Religion and Power (Paperback)
Jione Havea; Contributions by Allan Aubrey Boesak, Mark G. Brett; Foreword by Collin Cowan; Contributions by Jacqueline M Hidalgo, …
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R1,035
Discovery Miles 10 350
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Ships in 12 - 17 working days
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Religion has power structures that require and justify its
existence, spread its influence, and mask its collaboration with
other power structures. Power, like religion, is in collaboration.
Along this line, this book affirms that one could see and study the
power structures and power relations of a religion in and through
the missions of empires. Empires rise and roam with the blessings
and protections of religious power structures (e.g., scriptures,
theologies, interpretations, traditions) that in return carry,
propagate and justify imperial agendas. Thus, to understand the
relation between religion and power requires one to also study the
relation between religion and empires. Christianity is the religion
that receives the most deliberation in this book, with some
attention to power structures and power relations in Hinduism and
Buddhism. The cross-cultural and inter-national contributors share
the conviction that something within each religion resists and
subverts its power structures and collaborations. The authors
discern and interrogate the involvements of religion with empires
past and present, political and ideological, economic and
customary, systemic and local. The upshot is that the book troubles
religious teachings and practices that sustain, as well as profit
from, empires.
"This is required reading for all students, researchers, and
scholars in theology, as well as for ministers and lay leaders
engaged in ministry." - Black Theology Out of Place looks at the
ways in which theology, as a discipline and a practice, is out of
place at several locations: churches, nations, communities,
disciplines, institutions, and in public space. It contains several
reflections on what it means to be out of place in both theory and
in reality, from views and realities that are out of place from the
dominant theological stream. Together the contributions in this
volume aim to show that for theology to transform and be
transformative, it must come out of place and attend to peoples and
cultures (understood broadly) that have thus far been out of place.
The contributions in this book uphold the key convictions that
theologies are shaped by place and they are unavoidably contextual
so that no theology can encompass all places and contexts.
Therefore it is necessary for our spatially-defined theologies to
cross, intersect and interweave and thus seek to embrace places
that have not been acknowledged or expressed.
"This is required reading for all students, researchers, and
scholars in theology, as well as for ministers and lay leaders
engaged in ministry." - Black Theology Out of Place looks at the
ways in which theology, as a discipline and a practice, is out of
place at several locations: churches, nations, communities,
disciplines, institutions, and in public space. It contains several
reflections on what it means to be out of place in both theory and
in reality, from views and realities that are out of place from the
dominant theological stream. Together the contributions in this
volume aim to show that for theology to transform and be
transformative, it must come out of place and attend to peoples and
cultures (understood broadly) that have thus far been out of place.
The contributions in this book uphold the key convictions that
theologies are shaped by place and they are unavoidably contextual
so that no theology can encompass all places and contexts.
Therefore it is necessary for our spatially-defined theologies to
cross, intersect and interweave and thus seek to embrace places
that have not been acknowledged or expressed.
This book offers engagements with topics in mainline theology that
concern the lifelines in and of the Pacific (Pasifika). The essays
are grouped into three clusters. The first, Roots, explores the
many roots from which theologies in and of Pasifika grow - sea and
(is)land, Christian teachings and scriptures, native traditions and
island ways. The second, Reads, presents theologies informed and
inspired by readings of written and oral texts, missionary traps
and propaganda, and teachings and practices of local churches. The
final cluster, Routes, places Pasifika theologies upon the waters
so that they may navigate and voyage. The 'amanaki (hope) of this
work is in keeping talanoa (dialogue) going, in pushing back
tendencies to wedge the theologies in and of Pasifika, and in
putting native wisdom upon the waters. As these Christian and
native theologies voyage, they chart Pasifika's sea of theologies.
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Scripture and Resistance (Hardcover)
Jione Havea; Foreword by Collin Cowan; Contributions by Graham J Adams, Rogelio Dario Barolin, Nancy Cardoso Pereira, …
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R2,409
Discovery Miles 24 090
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Ships in 12 - 17 working days
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Resistance against unjust (wicked) cultures and imperial powers is
at the heart of scripture. In many cases, the resistance is waged
against external systems or the misappropriation of scriptural
texts and traditions. In some cases, however, scripture resists
oppressive cultures and powers that it also requires, certifies and
protects. At other times, and in different settings, the minders of
scripture speak against the abusive cultures and power systems that
they inherited and whose benefits they milk. Scripture and
Resistance contains reflections by authors from East and West,
South and North, on resistance and the Christian scriptures around
a rainbow of concerns: the colonial legacies of the Bible; the
people (esp. native and indigenous people) who were subjugated and
minoritized for the sake of the Bible; the courage for resistance
among ordinary and normal people, and the opportunities that arise
from their realities and struggles; the imperializing tendencies
that lurk behind so-called traditional biblical scholarship; the
strategies of and energies in post- and de-colonial criticisms; the
Bible as a profitable product, and a site of struggle; and the
multiple views or perspectives in the Bible about empire and
resistance. In other words, the contributors, as a collective,
affirm that the Bible contains (pun intended) resistance.
In Vulnerability and Resilience, vulnerability is not the final
word. Rather, resilience provides the cutting edge and living
breath in the stories of subjects who are vulnerable. And they have
many stories: stories of being trapped in bodies, teachings, and/or
situations that make them (and others like them) vulnerable to
discrimination, hatred, and rejection; stories of being trapped
because of their bodies, theologies, and/or cultures; and stories
of being trapped for no-good reason. For subjects who are
vulnerable, life is like a maze of traps, and stories of resilience
keep them going. The contributors to Vulnerability and Resilience
refuse to be trapped. At the intersection of body and liberation
theologies, the contributors tell their stories in the hope that
they will expose cultures that make individuals and communities
vulnerable, and that those stories will encourage vulnerable
subjects to be resilient and bring change to theological
institutions that conserve vulnerability. Because of the location
of the contributors-in the Americas, Africa, Asia, Europe,
Caribbean, and Oceania-this book is testimony that vulnerability is
present all over the world, and that resilience is a liberating
alternative.
|
Mission and Context (Hardcover)
Jione Havea; Foreword by Collin Cowan; Contributions by Peter Cruchley, Jione Havea, Roderick R. Hewitt, …
|
R2,412
Discovery Miles 24 120
|
Ships in 12 - 17 working days
|
Mission is contrived from and performed over lived contexts, but
the visions that guide and drive mission are oftentimes blinded by
power, position, protection, and plenitude. This collection visits
those matters with queering attention to the shadows empires cast
over the contexts of mission, and to the collusion and complicity
of Christians and churches with empires past (as in the case of
Rome) and present (as in the case of the United States of America).
In the interests of those in mission fields who survived, but
continue to agonize under the burdens of empires, the contributors
to this work dare to re-vision the course and cause of mission.
Writing from minoritized settings in Africa, Asia, the Americas,
and Oceania, the authors interweave the principles and practices of
mission with the opportunities in decolonial theology and
hermeneutics, minoritized and migrant Christologies, repatriation
and the courage to get up and get out, indigenous insights and
wisdom, mission archives, stories of resistance and endurance in
zones of contact and violence, restless souls and returning
spirits, and life-centered spiritual (en)countering. In Mission and
Context as with previous volumes in this series-empires do not have
the final word, nor the final world.
Empires rise and expand by taking lands and resources and by
enslaving the bodies and minds of people. Even in this modern era,
the territories, geographies, and peoples of a number of lands
continue to be divided, occupied, harvested, and marketed. The
legacy of slavery and the scapegoating of people persists in many
lands, and religious institutions have been co-opted to own land,
to gather people, to define proper behavior, to mete out salvation,
and to be silent. The contributors to People and Land, writing from
under the shadows of various empires—from and in between Africa,
Asia, the Americas, the Caribbean, and Oceania—refuse to be
silent. They give voice to multiple causes: to assess and transform
the usual business of theology and hermeneutics; to expose and
challenge the logics and delusions of coloniality; to tally and
demand restitution of stolen, commodified and capitalized lands; to
account for the capitalizing (touristy) and forced movements of
people; and to scripturalize the undeniable ecological crises and
our responsibilities to the whole life system (watershed). This
book is a protest against the claims of political and religious
empires over land, people, earth, minds, and the future.
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