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"Am I really part and owner of this story?" : Musa W. Dube's Postcolonial and Feminist Hermeneutics of the Bible

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dc.date.accessioned 2016-09-26T05:35:20Z
dc.date.available 2016-09-26T05:35:20Z
dc.identifier.uri http://hdl.handle.net/123456789/8100
dc.title "Am I really part and owner of this story?" : Musa W. Dube's Postcolonial and Feminist Hermeneutics of the Bible en
ethesis.discipline Systematik teologi sv
ethesis.discipline Systematic theology en
ethesis.discipline Systemaattinen teologia fi
ethesis.discipline.URI http://data.hulib.helsinki.fi/id/8d139a9a-435e-4eb6-aa11-791d1e9bee39
ethesis.department.URI http://data.hulib.helsinki.fi/id/171d5b23-18cf-49b0-ba80-8dd15d6b49cf
ethesis.department Institutionen för systematisk teologi sv
ethesis.department Department of Systematic Theology en
ethesis.department Systemaattisen teologian laitos fi
ethesis.faculty Teologiska fakulteten sv
ethesis.faculty Faculty of Theology en
ethesis.faculty Teologinen tiedekunta fi
ethesis.faculty.URI http://data.hulib.helsinki.fi/id/fd312b62-ea5f-48b0-ab8b-3cf13ce594a8
ethesis.university.URI http://data.hulib.helsinki.fi/id/50ae46d8-7ba9-4821-877c-c994c78b0d97
ethesis.university Helsingin yliopisto fi
ethesis.university University of Helsinki en
ethesis.university Helsingfors universitet sv
dct.creator Gammelin, Lotta
dct.issued 2011
dct.language.ISO639-2 eng
dct.abstract The aim of this study in to analyze Musa Dube’s (b.1964) hermeneutics of the Bible by defining how she uses her theological frameworks, postcolonialism and feminism. Also theological implications of Dube’s work are discussed especially those concerning Christology, mission, and theology of religios. Sources of this study contain Dube’s dissertation and several articles written between 1996-2007. In order to understand Dube’s biblical interpretation it is essential to find out how Dube defines postcolonialism and feminism. Dube is from Botswana and her view of colonialism and postcolonial condition are strongly influences by her personal experiences in Southern Africa. Dube views colonialism as multifaceted phenomenon that has an impact on a range of things from geographical control and vulture to identities of the people involved. Most of all, she views imperialism and colonialism as ideological practices that result in the colonization of mind. Nowadays imperialism is manifested in globalization. Postcolonialism means struggle for alleviating the consequences of oppression. Feminism, according to Dube, is a liberation movement. Women in colonized zones are doubly oppressed, as they are at once under gender oppression in their own society and experience colonial subjugation. Postcolonialism and feminism are intertwined in her work, although postcolonialism seems to have stronger theoretical focus. The aim of Dube’s biblical hermeneutics is to bring about change. Reading must be in service of life and equality. Because the Bible was born in various contexts of colonial rule, it has imperialist ideology rooted in it. For instance the events of Exodus and book of Joshua reveal how God was used in order to legitimate the conquest of the land of Canaan. Canaanites were depicted as idolatrous and covenant with them was prohibited. They were constructed as inferior. IN the Gospels the imperial ideology is present escpecially in mission texts. According to Dube, the person of Jesus as textualized in in the Gospels reflects the colonial context of the Palestine of his time. In order to cope with the rule of the Roman empire, the Jews adopted imperial ideology. This is seen in the mission theology of the Gospels. The Bible aided the Western colonialism in Africa in various ways. It offered motivation to colonialists and missionaries. It also became a text that displaced indigenous stories, and thus alienated people from their own cultural and religious narratives. Also, translations to the indigenous languages were corroding since they were impregnated by colonial ideology. Dube’s reading methods suggest mote democratic ways of interpretation. She highlights the importance of ordinary readers and communities of faith. Her reading with –method involves cooperation between faith community and the scholar. Dube also employs various methods of story-telling in order to interpret the Bible : Dramatic telling and retelling biblical passages with other stories, such as African folk stories and scenes from her own life. Dube brings other stories alongside the Bible in order to dissolve the dominance of the Biblical narrative and to highlight that other stories of meaning and truth exist and have a right to be told. Dube does not read the Bible from the point of view of Christian dogma. Nevertheless, her interpretations have theological implications. Dube’s image of Jesus is ambivalent, since he is both a colonialist who claims all authority for himself, and in some of the sources, a liberator. Dube argues that the biblical mission texts echo unequal relationships . Disciples are sent to teach nations without a mutual need to be taught. Mission is repressive if it claims to a universal answer. Dube opposes the impression of Christianity as the only valid religion. All sacred stories have the right to exist and are equally valid. The value of Dube's hermeneutics does not lie in the area of truth claims but rather in facilitating the reclaim of identity that has been violated by colonial and patriarchal oppression. en
dct.language en
ethesis.language.URI http://data.hulib.helsinki.fi/id/languages/eng
ethesis.language English en
ethesis.language englanti fi
ethesis.language engelska sv
ethesis.thesistype pro gradu-avhandlingar sv
ethesis.thesistype pro gradu -tutkielmat fi
ethesis.thesistype master's thesis en
ethesis.thesistype.URI http://data.hulib.helsinki.fi/id/thesistypes/mastersthesis
dct.identifier.ethesis E-thesisID:1cb8c235-2357-4867-ac8c-7abfaf11cbd5
personal.identifier lib. und
studies.candidatedegree.maturitytestlanguage muu und
dct.identifier.urn URN:NBN:fi:hulib-201609262793
dc.type.dcmitype Text

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