Engaging with the book of Ruth as single, African Christian women: One African woman's reflection

Abstract

In their quest for knowledge, biblical scholars make the Christian Bible the object of scrutiny, analysis and critique. However, in the African�South African context dealt with in this article, the Bible is accessed not only for knowledge, but mainly for nurturing faith and for life. Hence, the character of Ruth in the Hebrew Bible is still viewed by some widows as providing a model of courage and steadfastness in a context in which heterosexual unions remain a norm. As the book of Ruth portrays some points of resemblance between the cultural milieu that produced it and many African contexts, this article has also benefited by investigating the kind of reading which might emerge if the book is read from the perspective of traditional African women. Questions addressed by this article were: which prospects may the story have if read in a traditional African female setting? Are there any prospects for knowledge, for belief and for life if the book is read from the perspective of single African Christian women in South Africa, women for whom the Bible remains important for their spiritual nurturing? If there are prospects, are these really knowledge-worthy, faith-nurturing and life-enhancing?

Interpreting texts and the matter of context: Examples from the Book of Ruth

“…1.This article provides neither space nor scope to discuss all of Masenya's articles on the Book of Ruth. See, for example, Masenya (2013) Exegesis that 'reads against the grain' certainly has its merits; however, in this case, one may agree with Peter Lau's remarks that Fewell and Gunn's personal involvement in the text as readers 'renders some of their interpretations of the characters' motivation unconvincing' (Lau 2011:16).…”

A Conundrum of Makoti in the Light of Proverbs 31:10-31: Decolonising Mislaid ‘African Patriarchy’

“…In explaining this unending abuse of makoti by in-laws, more specifically the mother-in-law, Masenya, posits it is simple to comprehend how an older woman can oppress a younger, subordinate woman when one considers how long the elder woman has held a subordinate position within her own household. 69 She may take full advantage of any chance she gets to impose her superior status on someone beneath her. And all these are done in the name of culture which, in many instances, is abused to perpetuate the ill-treatment of makoti.…”

Reverend Mother and Tamar (Gn 38) trapped between ‘artificial’ barrenness and ‘normative’ motherhood: Any fitting biblical hermeneutic?

“…Secondly, the institution of the levir, which gets frustrated by Onan, is not strange to African cultural contexts. Also, apart from the levirate union, there exist certain marriage types that are geared at facilitating the role of a woman as a mother (Masenya [Ngwana' Mphahlele] 2010, 2013.…”