The Woman of Substance and Human Flourishing: Proverbs 31:10–31 and Martha Nussbaum's Capabilities Approach

Claassens, L. Juliana

doi:10.2979/jfemistudreli.32.1.02

Cited by 7 publications

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“…Classens agrees with this assertion by mentioning that this woman is not confined to the private space of her home and seems able to move around freely and engages without restraint in trade in the public sphere. 78 This wife improves her abilities and interests, especially in weaving wool and flax. 79 She is obviously a creative woman as, according to Classens, she acquires the raw material of wool and flax and works with "happy hands" and transforms with distaff and spindles the wool and flax into material that can be used for clothes and bedding.…”

Section: Proverb 31 Wifementioning

confidence: 99%

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

Phalatsi-Shilubana

2024

ERATS

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The ideal wife, according to Proverb 31, is far more indispensable in any given society and plays a far less walk-over role in her marriage. Conversely, the highly recognised African term makoti, which originates from abroad (Dutch culture), reduces a newlywed to slave status, at least when understood from its linguistic context. This is because, according to the literature that is currently available, the term makoti originates from either the “Dutch/Afrikaans” phrase Maak ons tee, which roughly translates to “make us tea.” Consequently, when considered in light of Proverb 31 woman, the term makoti, as used in most African cultures, becomes problematic. This paper aimed to refute colonialist notions of African makoti by first describing the African daughter-in-law or recently married woman in the context of Proverb 31. Methodologically, through the employment of the decolonial theory and literature review, it confirmed that the esteemed African term makoti originates in Dutch culture rather than the African patriarchal corpus. The primary finding of this study was that, contrary to the stereotype of makoti that has been fortified by colonial context, the real African daughter-in-law is more akin to a Proverb 31 woman. The study concluded that correcting falsehoods like these contributes to the restoration of African culture’s dignity and the veracity of African history, while also challenging the continued colonial narratives that marginalize African women. This study enhances and contributes towards the decolonial agenda by dispelling stereotypes that misplace makoti as an invention of African culture. Keywords: Colonisation, Decoloniality, Religion, Culture, Patriarchy, African Makoti

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Section: Proverb 31 Wifementioning

confidence: 99%

“…Phalatsi-Shilubana,M./ E-Journal of Religious and Theological Studies (ERATS) Vol.10 No.4(2024) pp[73][74][75][76][77][78][79][80][81][82][83][84] …”

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

Phalatsi-Shilubana

2024

ERATS

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“…The feminine figure of Wisdom (חָכְמָה‎ ḥokmâ ) in 8.1–9.6 provides a positive image, while the famous poem about the Strong Woman (אֵשֶׁת־חַיִל‎ ʾēšet-ḥayil , literally “Woman of Strength”) that closes the book in 31.10-31, has admirers and detractors (Yoder 2012, 241). Juliana Claassens notes the mixed reviews feminist biblical scholars have given to her (2016, 16). Few would disagree that proverbs such as 19.13, “a stupid child is a ruin to a father, and a wife’s quarreling is a continual dripping of rain” (NRSVue), are misogynistic, presenting problems for the contemporary reader.…”

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Gender Roles and Translation in the Book of Proverbs

Bellis

2024

The Bible Translator

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The editors of Proverbs structured the book to counter traditional negative sentiments about women. Proverbs such as 19.13, “a stupid child is a ruin to a father, and a wife’s quarreling is a continual dripping of rain” (NRSVue), are misogynistic, presenting problems for the contemporary reader and arguably for the ancient editor as well. Their strategy to combat these old sayings included beginning and ending the book with positive feminine figures, Wisdom in the prologue (Prov 1–9) and the Strong Woman in Prov 31.10-31, and using negative masculine stereotypes as a foil for the negative feminine ones. Recent translations that use gender-neutral language mask these tropes about men’s behavior.

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Beyond Riches and Rubies: A Study of Proverbs 31:10–31 and Servant Leadership

Graves

2024

Christian Faith Perspectives in Leadership and Business

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The Woman of Substance and Human Flourishing: Proverbs 31:10–31 and Martha Nussbaum's Capabilities Approach

Cited by 7 publications

References 0 publications

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

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

Gender Roles and Translation in the Book of Proverbs

Beyond Riches and Rubies: A Study of Proverbs 31:10–31 and Servant Leadership

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