Decolonizing Yahweh: A Postcolonial Reading of 2 Kings 24‐25

Latvus, Kari

doi:10.1002/9780470775080.ch12

Cited by 3 publications

(1 citation statement)

References 3 publications

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“…This concerns the profoundly shaping effects of ever-present cross-cultural forces of coloniality (Mignolo, 2007) (Quijano, 2007). Also arguably present before and outside Modernity (Dietler, 2010) (Halperin, 2007) (Deringil, 2003) (Buzon, 2008) (Latvus, 2006) (Larsen, 1974) (Barrett, 2003) this most pervasive and intractable modality for the hegemonic entrenchment of power has taken especially devastating forms in successive waves of European colonialism that attended the advent of Modernity (Trigger and Washburn, 1996) (Mignolo, 1995) (Said, 1994) (as well as their various non-European eddy currents (Chen, 1970) (Mwangi, 2001) (Halperin, 2007) (Gladney, 2004)(Yi-chong, 2014). Involving particularly extensive and acute forms of violence (Churchill, 2002) (Jacobs, 2009), Euro-American colonialism has proven arguably more important than any other single factor in shaping the underlying infrastructures and imaginations that condition engineering around the world (Grove, 1997) (Churchill, 2002) (Hudson, 1972) (Harvey, 2003) (Ahmad, 2004).…”

Section: Modernity Control and Carementioning

confidence: 99%

Engineering and Sustainability: Control and Care in Unfoldings of Modernity

Stirling

2019

SSRN Journal

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Section: Modernity Control and Carementioning

confidence: 99%

Engineering and Sustainability: Control and Care in Unfoldings of Modernity

Stirling

2019

SSRN Journal

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Postcolonial\Native Readings of Kings

Havea

2024

The Oxford Handbook of the Books of Kings

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The books of Kings decolonize themselves. They open with a (c)old and dysfunctional King David, and Solomon comes next to enslave Israel to carry out his empire building projects in order to fulfill Yhwh’s covenant with David. Yet Solomon is praised as a wise, peacemaking king. After Solomon, the divide between Israel and Judah dominates the rest of the narrative, ending with two exiles: Israel, to Assyria, and Judah, to Babylon. Those left behind ran to Egypt. Postcolonial readings of Kings draw attention to the colonization of land, the power of scripturalization, and the afterlife of biblical images; this chapter offers native readings that celebrate the presence and wisdom of natives and that expose the dispossession and abjectification of natives. The native readings “lean on” postcolonial readings and on Kings—a collection that shows its own agendas, e.g., kingship, and afterlife, e.g., coloniality, to be cold and dysfunctional.

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Postcolonial Studies and the Hebrew Bible

Crowell

2009

Currents in Biblical Research

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As the field of biblical studies continues to become more diverse, scholars incorporate theories and methods from other areas of research. One of these fields is postcolonial theory, which makes the role of empires and their effects on society and literature the primary focus of the interpretive effort. This essay explores how postcolonial theory is currently being integrated with the study of the Hebrew Bible. Biblical scholars incorporating postcolonial theory focus on three major areas: how colonial empires interpreted the Hebrew Bible and how indigenous populations reacted to the colonial interpretations, interpretations from previously colonized populations, and the role of empires and reactions to them in the composition of the texts of the Hebrew Bible.

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Decolonizing Yahweh: A Postcolonial Reading of 2 Kings 24‐25

Cited by 3 publications

References 3 publications

Engineering and Sustainability: Control and Care in Unfoldings of Modernity

Engineering and Sustainability: Control and Care in Unfoldings of Modernity

Postcolonial\Native Readings of Kings

Postcolonial Studies and the Hebrew Bible

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