2017
DOI: 10.1080/1756073x.2017.1302700
|View full text |Cite
|
Sign up to set email alerts
|

Meaning in the Margins: Postcolonial Feminist Methodologies in Practical Theology

Abstract: This paper troubles research approaches in practical theology by exploring how attention to lived experiences of marginalisation in postcolonial feminist theologies shapes theological methodologies. Drawing on the work of Walter Mignolo and Marcella Althaus-Reid, the margins are explored as epistemological and material sites that shape theological knowledge production. The complex intersections of experiences and identities of lives on the margins require a resistance to taxonomic or technical theological meth… Show more

Help me understand this report

Search citation statements

Order By: Relevance

Paper Sections

Select...
1
1
1

Citation Types

0
3
0

Year Published

2018
2018
2023
2023

Publication Types

Select...
5
1

Relationship

0
6

Authors

Journals

citations
Cited by 7 publications
(3 citation statements)
references
References 11 publications
0
3
0
Order By: Relevance
“…With the post-secular turn evident in our current socio-political landscape, and the lines between religious and political authority being increasingly blurred, white epistemological legacies can be seen to shape policy in tangible, and often, dangerous ways. Wren Radford (2017) notes that 'while these may appear to be largely theoretical concerns, ethical relationships with others are at the heart of liberative praxis; attending to injustices in our communities, societies, and world deeply impacts theological approaches and practices' (p. 130). Thus, the challenge for feminist theology is not merely theoretical, but rather has very real implications beyond academic discourse.…”
Section: From Murky Pasts To Uncertain Futuresmentioning
confidence: 99%
“…With the post-secular turn evident in our current socio-political landscape, and the lines between religious and political authority being increasingly blurred, white epistemological legacies can be seen to shape policy in tangible, and often, dangerous ways. Wren Radford (2017) notes that 'while these may appear to be largely theoretical concerns, ethical relationships with others are at the heart of liberative praxis; attending to injustices in our communities, societies, and world deeply impacts theological approaches and practices' (p. 130). Thus, the challenge for feminist theology is not merely theoretical, but rather has very real implications beyond academic discourse.…”
Section: From Murky Pasts To Uncertain Futuresmentioning
confidence: 99%
“…Instead, the future for Celia operates as responsibility as well as a template for action. I draw on the practical commitment of feminist theology that reclaims experience as a theologically relevant domain (Mercer 2017;Radford 2017;Jenkins 2013;Ruether 1996) to challenge intellectualist approaches that absolve religiosity from taking responsibility in the present. Further, I let ethnographic sensibility inform my analysis to arrive at the understanding of Celia's practice as a form of worldand faith-making: she participates in the urban landscape as well as in the Jehovah's Witness theology.…”
Section: Eschatology Nowmentioning
confidence: 99%
“…The bourgeoning field of practical theology often locates its pastoral identity through interdisciplinary conversations of concern for the marginalized in life (Cahalan & Mikoski 2014;Miller-McLemore 2014). Indeed, there are now vibrant conversations ongoing in academia that are developing highly differentiated practical theologies of race, gender, nationality, sexual orientation, economic status, and mental health, to name just a few (Reddie 2009;Radford 2017;Lartey 2013;Fegan 2017;Atherton 2015;Pierce 2007). The current investigation focuses on a concern for the marginalization of bereaved human beings in the context of cultural shifts now shaping twenty-first century pastoral care.…”
Section: Introductionmentioning
confidence: 99%