African Biblical Studies: An Introduction to an Emerging Discipline

Mbuvi, Andrew M.

doi:10.1177/1476993x16648813

Cited by 25 publications

(8 citation statements)

References 53 publications

(64 reference statements)

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“…313-314) Since then, several positive developments have taken place in South African biblical scholarship, including the growing interest in African biblical hermeneutics (see Adamo 2003;eds. Dube, Mbuvi & Mbuyewasango 2012;Mbuvi 2017;Punt 1999Punt , 2006. However, the Euro-Western hermeneutical paradigms remain the dominant interpretive grids in our context (see Adamo 2018;Masenya and Ramantswana 2012).…”

Section: The Decolonial Hermeneutical Optionmentioning

confidence: 94%

Introduction

Vorster¹,

Goede²

2022

Reformed Theology in Africa Series

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Peer review declarationThe publisher (AOSIS) endorses the South African 'National Scholarly Book Publishers Forum Best Practice for Peer Review of Scholarly Books'. The manuscript underwent an evaluation to compare the level of originality with other published works and was subjected to rigorous two-step peer review before publication, with the identities of the reviewers not revealed to the editor(s) or author(s). The reviewers were independent of the publisher, editor(s), and author(s). The publisher shared feedback on the similarity report and the reviewers' inputs with the manuscript's editor(s) or author(s) to improve the manuscript. Where the reviewers recommended revision and improvements, the editor(s) or author(s) responded adequately to such recommendations. The reviewers commented positively on the scholarly merits of the manuscript and recommended that the manuscript be published.

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Section: The Decolonial Hermeneutical Optionmentioning

confidence: 94%

Introduction

Vorster¹,

Goede²

2022

Reformed Theology in Africa Series

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“…60 In addition, these scholars expand the exegetical toolbox, as Andrew Mbuvi explains-Euro-American methods are too limiting to address the questions in African contexts. 61 Engaging innovative approaches "inevitably provides a fresh analysis of the biblical text." 62 Furthermore, looking through the references to Africa in the biblical texts through the eyes of contemporary African scholars provides another perspective.…”

Section: F Listening To Marginalised Voicesmentioning

confidence: 99%

Hagar and Epistemic Injustice: An Intercultural and Post-colonial Analysis of Genesis 16

Elness-Hanson¹

2021

Old. testam. essays.

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Having one's voice heard and being known by one's name are foundational aspects of respect and human dignity. Likewise, being able to contribute to shared understanding is at the core of epistemic justice. This intercultural and post-colonial inquiry of Gen 16 considers the Egyptian Hagar-known by her foreign Semitic name meaning "Fleeing One"-as an example of epistemic injustice. Integrating Miranda Fricker 's work on epistemic injustice, this study espouses the justice of hearing and seeing the marginalised and oppressed, as exemplified by Yhwh. As the Egyptian woman's voice- once ignored-gives testimony within the text to a fuller understanding of God, so also listening to/seeing other contemporary African scholars' voices/writings opens one's ears/eyes to fuller understandings of God today. These voices include the seminal work of David Tuesday Adamo, a vanguard in African biblical hermeneutics, in whose honour this examination is written.

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“…Mosala (1989) maintains that black liberation struggle; which focuses on economically, politically, culturally and morally dispossessed is the bona fide entrance into a genuine African biblicalhermeneutics. This methodology just like the Black Liberation theology of James Cone in USA (Mbuvi, 2017); demands social justice that the oppressed are denied by the dominant political powers, which he characterizes as largely racist. This methodology claims that African women have been marginalized by the male dominated biblical studies and by African cultural patriarchy (Mbuwayesango, 2001).…”

Section: Vmentioning

confidence: 99%