Decolonizing God: The Bible in the Tides of Empire (The - download pdf or read online

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 when it comes to resistance to empires. during this considerate e-book, Mark Brett attracts upon his event of the colonial history in Australia to spot a extraordinary variety of components the place God should be decolonized--freed from the bonds of the colonial. Writing in a context the place landmark felony circumstances 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 issues in either the Hebrew Bible and the hot testomony the place the results of colonialism may be traced. Drawing out the consequences for theology and ethics, this e-book offers a entire new suggestion for addressing the legacies of colonialism. A ground-breaking paintings of scholarship that makes a huge intervention into post-colonial experiences. This ebook confirms the relevance of post-colonial thought to biblical scholarship and offers a thrilling 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 ancient in addition to theological complexity of the Bible, Mark Brett's Decolonizing God brilliantly demonstrates the worth of a serious evaluation of the Bible as a device for rethinking modern chances. The contribution of this publication to moral and theological discourse in a world standpoint and to a politics of desire is tremendous. Tamara C. Eskenazi, Hebrew Union collage, la; editor of The Torah: A Women's remark (2007).

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Ward’s prediction was based on the assumed superiority of European literature in general, of which he took the Bible to be a part—even though not a single line of it was first composed in the colonizing nations of Europe. B. Macaulay, produced a notorious ‘Minute on Education’ which argued that the study of English literature would produce ‘a class of persons, Indian in blood and colour, but English in taste, in opinion, in morals and intellect’47 (precisely the kind of assimilationism which Afrikaner nationalism characteristically rejected).

3; cf. Jer. 23–28). The point of this prophetic text is that the wholesale destruction of other species is an image of horror, not a rightful ‘subduing’, and as a consequence the earth mourns for her kin. In Hos. 18, God promises the security of a new covenant: ‘I will make for them a covenant on that day with the beasts of the field, the birds of the heavens, and the creatures that move on the land’. In other words, a holistic vision of human restoration entails both the end of war—also mentioned in Hos.

This Indigenous religion identified with the Israelites in their bondage to Egypt (Britain), the struggle of the exodus and the covenants with the Israelite ancestors. Te Kooti saw the gospel of Christ as potentially connecting the world of the supreme Maori divinity Io to that of the whites, but the social realities of injustice stood in the way. Even the conquest texts from Joshua 23 were turned back on the British to insist that the colonial government would be expelled from the land. Te Kooti’s identification with Moses was embodied in many textual links, including the tradition that no one knows where either leader is buried (Deut.

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