By Mark G. Brett
For hundreds of years, the Bible has been utilized by colonial powers to undergird their imperial designs--an ironic state of affairs while quite a bit of the Bible was once conceived in terms of resistance to empires. during this considerate booklet, Mark Brett attracts upon his event of the colonial historical past in Australia to spot a notable diversity of parts the place God has to be decolonized--freed from the bonds of the colonial. Writing in a context the place landmark felony situations have governed that Indigenous (Aboriginal) rights were 'washed away through the tide of history', Brett re-examines land rights within the biblical traditions, Deuteronomy's genocidal mind's eye, and different key subject matters in either the Hebrew Bible and the recent testomony the place the consequences of colonialism should be traced. Drawing out the results for theology and ethics, this e-book presents a entire new thought for addressing the legacies of colonialism. A ground-breaking paintings of scholarship that makes a big intervention into post-colonial reports. This booklet confirms the relevance of post-colonial concept to biblical scholarship and gives an exhilarating and unique method of biblical interpretation. invoice Ashcroft, college of Hong Kong and college of recent South Wales; writer of The Empire Writes again: conception and perform in Post-Colonial Literatures (2002). Acutely delicate to the historic in addition to theological complexity of the Bible, Mark Brett's Decolonizing God brilliantly demonstrates the worth of a severe evaluation of the Bible as a device for rethinking modern chances. The contribution of this booklet to moral and theological discourse in a world viewpoint and to a politics of wish is enormous. Tamara C. Eskenazi, Hebrew Union university, la; editor of The Torah: A Women's statement (2007).
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Additional resources for Decolonizing God: The Bible in the Tides of Empire (The Bible in the Modern World)
Said, Culture and Imperialism (London: Chatto & Windus, 1993), pp. 123–25. 50. S. Sugirtharajah, Postcolonial Reconfigurations (London: SCM Press, 2003), pp. 17–21. 24 Decolonizing God that were used to sanction imperialism, yet one would have to say that their impact on Indigenous people in the colonies were often disturbingly similar. B. 51 Mahatma Gandhi took a different view. European civilization, he suggested, was shot through with violence and materialism and therefore of little value to Hindus.
In his influential book The Intimate Enemy: Loss and Recovery of Self under Colonialism, Ashis Nandy argues that the East India Company ‘had not actually intended to govern India but just to make money there, which of course they did with 46. William Ward, A View of the History, Literature, and Mythology of the Hindus, III (London: Black, Kingsbury, Parbury, & Allen, 1820), p. S. Dharmaraj, Colonialism and Christian Mission: Postcolonial Reflections (Delhi: ISPCK, 1993), p. S. Sugirtharajah, Asian Biblical Hermeneutics and Postcolonialism (Sheffield: Sheffield Academic Press, 1998), pp.
In the very act of celebrating his re-connection with the earth, Noah’s weakness is in some sense exploited. Just as the curse of Cain was expressed with poetic justice as resistance coming from the violated land, so also this curse is fitting: slavery is a just punishment for a crime of dominance. 20–24 at least makes clear that the perpetrator, Ham/Canaan, had taken advantage of Noah’s weakened state, and his brothers had not. The point is not that Shem or Japheth possess a superior culture; it is rather that a crime in primordial time explains some aspect of the story-tellers’ social reality.