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This collection argues that the final form of prophetic texts
attempts a picture of stability; of a new world that emerges in the
aftermath of the turbulent experiences of Israel/Judah's history,
sustained by a coherent community and identity. The essays within
both describe and analyse the various categories of otherness in
prophetic literature which threaten such an identity, displaying
the complex and contradictory nature of such depictions --
particularly given the reality that these texts emerge from
communities considered other. The contributors provides an
interdisciplinary exploration of otherness that draws upon multiple
insights into the conception and expression of the other, beyond
obvious examples traditionally examined in Biblical Studies.
Touching upon the rhetoric associated with identity markers such as
space, race/ethnicity, gender and religious activity, Prophetic
Otherness allows for further consideration of the ethics of the
prophetic corpus, and its understanding of fairness and justice in
relation to broad communities.
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.
Empire and Exile explores the impact of Babylonian aggression upon
the book of Jeremiah by calling attention to the presence of the
empire and showing how the book of Jeremiah can be read as
resistant responses to the inevitability of imperial power and the
experience of exile. With the insight of postcolonial theory,
resistance is framed in these readings as finding a place in the
world even though not controlling territory and therefore surviving
social death. It argues that even though exile is not prevented,
exile is experienced in the constituting of a unique place in the
world rather than in the assimilation of the nation. The insights
of postcolonial theory direct this reading of the book of Jeremiah
from the perspective of the displaced. Theorists Homi Bhabha,
Partha Chatterjee, Stuart Hall, and bell hooks provide lenses to
read issues peculiar to groups affected by dominant powers such as
empires. The use of these theories helps highlight issues such as
marginality, hybridity, national identity as formative tools in
resistance to empire and survival in exile.
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.
This collection argues that the final form of prophetic texts
attempts a picture of stability; of a new world that emerges in the
aftermath of the turbulent experiences of Israel/Judah's history,
sustained by a coherent community and identity. The essays within
both describe and analyse the various categories of otherness in
prophetic literature which threaten such an identity, displaying
the complex and contradictory nature of such depictions --
particularly given the reality that these texts emerge from
communities considered other. The contributors provides an
interdisciplinary exploration of otherness that draws upon multiple
insights into the conception and expression of the other, beyond
obvious examples traditionally examined in Biblical Studies.
Touching upon the rhetoric associated with identity markers such as
space, race/ethnicity, gender and religious activity, Prophetic
Otherness allows for further consideration of the ethics of the
prophetic corpus, and its understanding of fairness and justice in
relation to broad communities.
""Empire and Exile" explores the impact of Babylonian aggression
upon the book of Jeremiah by calling attention to the presence of
the empire and showing how the book of Jeremiah can be read as
resistant responses to the inevitability of imperial power and the
experience of exile. With the insight of postcolonial theory,
resistance is framed in these readings as finding a place in the
world even though not controlling territory and therefore surviving
social death. It argues that even though exile is not prevented,
exile is experienced in the constituting of a unique place in the
world rather than in the assimilation of the nation. The insights
of postcolonial theory direct this reading of the book of Jeremiah
from the perspective of the displaced. Theorists Homi Bhabha,
Partha Chatterjee, Stuart Hall, and bell hooks provide lenses to
read issues peculiar to groups affected by dominant powers such as
empires. The use of these theories helps highlight issues such as
marginality, hybridity, national identity as formative tools in
resistance to empire and survival in exile."
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