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Humans and Non-humans as נפש ח;ה and Ntu-beings: Ecological Appraisal of Gen 2:7 and 19 in Dialogue with African-Bantu Indigenous Cosmology 人类与非人类的关系:创世纪2:7和19的生态评价与非洲班图土著宇宙论的对话
Q2 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.17159/2312-3621/2022/v35n2a3
J. Kavusa
The Hebrew text of Gen 2:7, 19 describes both humans and animals as nephesh hayya' (living being). However, a large number of contemporary influential Bible translations render this expression differently for humans and animals. It is translated living being for humans (v.7), but living thing/creature for animals (v.19). This is however not justified by any clue in the text, which views humans and non-humans as both adamah-beings and nephesh hayyah. Likewise, African-Bantu cosmology depicts humans and non-humans as ntu-beings (muntu: human being; kintu: non-human being; hantu: place and time; kuntu: means or approach).The root ntu in the word kuntu implies that the way muntu (human being) interacts with other beings (kintu, hantu) must be informed by a vision of nature not as a "thing" but a living being. In addition to elements of socio-historical approaches and African-Bantu indigenous cosmology, this study makes uses of a hermeneutics of suspicion and the Earth Bible principle of mutual custodianship to retrieve ecological wisdom of Gen 2 in the African context.
希伯来文创世记2:7,19将人类和动物都描述为nephesh hayya'(生物)。然而,许多当代有影响力的圣经翻译对人类和动物的表达有所不同。它被翻译为活人(第7节),但被翻译为动物(第19节)。然而,文本中没有任何线索证明这一点,它将人类和非人类视为adamah-beings和nephesh hayyah。同样,非洲班图人的宇宙观将人类和非人类描绘成ntu-beings (muntu:人类;Kintu:非人类;汉图:地点和时间;昆图:手段或方法)。单词kuntu中的词根ntu意味着muntu(人类)与其他生物(kintu, hantu)互动的方式必须通过对自然的看法来了解,而不是将其视为“物”,而是活生生的存在。除了社会历史方法和非洲班图土著宇宙学的元素外,本研究还利用了怀疑的解释学和地球圣经的相互监护原则,在非洲背景下检索创世记第二章的生态智慧。
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引用次数: 0
"I Am Black and Beautiful": A Black African Reading of Song of Songs 1:5-7 as a Protest Song 《我是美丽的黑人》:非洲黑人解读《雅歌》1:5-7作为抗议歌曲
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2021/v34n2a16
Robert Kuloba Wabyanga
Adamo's article on Ebed-Melech's protest brings fresh insight into my earlier article on Song of Songs 1:5-7, prompting me to reread the text as a protest song (essay) against the racial stigmata that continue to bedevil black people in the world. The current article, using hermeneutics of appropriation, maintains the meaning of שְׁחוֹרָה as a black person, who in the Song of Songs protests against the racism, which transformed her status to that of a socioeconomic other. The study is informed by the contemporary and historical contexts of racial injustices and stigma suffered by Blacks for 'being' while Black. The essay investigates this question: In which ways does Adamo's reading of Jer 38:1-17 influence an African reading of Song 1:5-7 as a protest against racism? The article employs African Biblical Hermeneutics, as part of a creative and literary art in the protests against racism, to read the biblical text as our story-a divine story, which in the language of Adamo, has inherent divine power that can empower oppressed black people.
阿达莫关于埃贝德·梅莱奇抗议的文章为我之前关于《歌曲之歌》1:5-7的文章带来了新的见解,促使我重读这篇文章,将其作为一首抗议歌曲(文章),反对继续困扰世界黑人的种族污名。目前的文章,使用挪用的解释学,保持了作为一个黑人,在歌曲中抗议种族主义,这将她的地位转变为社会经济他人的意义。这项研究借鉴了黑人在黑人时期因“身为”而遭受的种族不公正和耻辱的当代和历史背景。这篇文章调查了这个问题:阿达莫对Jer 38:1-17的解读在哪些方面影响了非洲人对歌曲1:5-7的解读,以抗议种族主义?这篇文章运用了非洲圣经解释学,作为反对种族主义抗议活动中创造性和文学艺术的一部分,将圣经文本解读为我们的故事——一个神圣的故事,用阿达莫的语言来说,它具有内在的神圣力量,可以赋予被压迫的黑人权力。
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引用次数: 0
Revisiting Translation and Interpretation Issues in the Story of the African Royal Official ("Ethiopian Eunuch") in Acts 8:26-40: The Hebrew Bible (LXX) Background 重新审视使徒行传8:26-40中非洲王室官员(“埃塞俄比亚太监”)故事中的翻译和解释问题:希伯来圣经(LXX)背景
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2021/v34n2a10
Andrew M. Mbuvi
This article investigates the OT/Hebrew Bible background of both the designation Ethiopia and the translation and interpretation of εὐνοῦχος, and designation of "Ethiopian" in Acts 8:26-40. The jumping point is Prof Adamo's own brief chapter that engages the issue. Going further than Adam's brief article does, the argument seeks to establish the royal background of the Ethiopian official and challenges the use of the term 'eunuch' in translation, as it tends to misrepresent the identity of the official.
本文调查了OT/希伯来文圣经中埃塞俄比亚的命名背景以及εὐμῦχις,以及使徒行传8:26-40中对“埃塞俄比亚人”的称呼。切入点是阿达莫教授自己的简短章节。比亚当的短文更进一步,这一论点试图确立埃塞俄比亚官员的王室背景,并对翻译中使用“太监”一词提出质疑,因为它往往会歪曲官员的身份。
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引用次数: 1
Biblical Portrayal of Ethiopia as a Challenge to Western Perspectives of Africa 《圣经》对埃塞俄比亚的描绘对西方非洲观的挑战
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2021/v34n2a11
S. Ndoga
Africa has been presented as underdeveloped and backward until the adventure of colonial architects. Archaeological remnants and structures, some of which are still standing to date, portray a different reality seemingly echoed by the biblical account. The endowment of Africa with natural resources, evidence of processing abilities and references to established kingdoms occasionally used as instruments of divine punishment of Israel or provision of refuge suggests a much more advanced situation than has been routinely presented by historians. The biblical record which has been proven for its reliability and historicity provides us with the impetus to re-analyse key texts in order to re-examine the views that have been posited. The Western tendency to undermine Africa's advancements is well known. This article therefore considers the story of the Ethiopian Eunuch as a point of reference to African realities reflected throughout the biblical text.
在殖民建筑师的冒险之前,非洲一直被认为是不发达和落后的。考古遗迹和建筑,其中一些至今仍然屹立不倒,描绘了一个不同的现实,似乎与圣经的描述相呼应。非洲的自然资源禀赋,加工能力的证据,以及偶尔被用作神惩罚以色列的工具或提供避难所的已建立王国的参考,表明非洲的情况比历史学家通常提出的要先进得多。圣经的记录已经被证明其可靠性和历史性,为我们提供了重新分析关键文本的动力,以便重新审视已经提出的观点。西方破坏非洲进步的倾向是众所周知的。因此,本文认为埃塞俄比亚太监的故事是整个圣经文本中反映的非洲现实的参考点。
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引用次数: 0
Psalms 135 and 136: Exodus Motifs Contributing to Israelite Praise 诗篇135和136:出埃及记的主题有助于以色列人的赞美
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2021/v34n2a19
D. Human
The twin psalms 135 and 136 are both hymnic inspired texts with strong cultic features. In both psalms, exodus allusions and motifs play a role in the composers' intention to build their own theological thrust. Both psalms display a plethora of resemblances regarding atmosphere, structure, themes, motifs, content and liturgical importance. Nonetheless, each of them radiates its own identity and theological intent. By reading these two psalms both separately and together, the common denominator places the focus on praise for the Israelite God, Yahweh. By identifying the exodus motifs and determining their function in each psalm, this article aims to contribute to the theological meaning of both psalms.
双生诗篇135篇和136篇都是受赞美诗启发的文本,具有强烈的宗教特征。在这两篇诗篇中,出埃及记的典故和母题在作曲家建立自己的神学推力的意图中发挥了作用。这两篇诗篇在气氛、结构、主题、主题、内容和礼仪重要性方面都有大量的相似之处。尽管如此,他们每个人都散发着自己的身份和神学意图。通过分别或一起阅读这两篇诗篇,共同的共同点是把重点放在赞美以色列人的上帝耶和华上。通过确定出埃及的主题和确定它们在每首诗篇中的功能,本文旨在为这两篇诗篇的神学意义做出贡献。
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引用次数: 0
Amos' Call for Social Justice in Amos 5:21-24: A Model for Prophets in The Apostolic Church LAWNA, Nigeria 阿莫斯在《阿莫斯书》5:21-24中对社会正义的呼吁:尼日利亚拉沃纳使徒教会先知的典范
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2021/v34n2a6
Godwin Olutayo Akintola
The book of Amos, particularly his message on social justice, has been of great interest in scholarship in recent times. However, the extent to which social justice issues manifest in the text and how they relate to modern context have not been fully explored. Following a careful reflection on the call for social justice in Amos 5:21-24 and informed by a justice-denying Nigerian context, could the theme of social justice, as reflected in the preceding text, inspire the prophets of The Apostolic Church LAWNA to proclaim a liberating and empowering message to the powers that be (political establishment), in solidarity with the poor and marginalised people of Nigeria? This concern is the main thrust of this article. Over the years, not only has the book of Amos become an inspiration for contemporary struggles against social oppression and injustice, the life and ministry of the prophet himself has become a model for pastors/prophets and crusaders of justice and righteousness today. In view of the prevailing social injustice and oppression in the Nigerian society, can the present-day prophets of The Apostolic Church LAWNA Nigeria be called upon to be as fearless as the eighth-century BCE Israelite prophets were, in raising their voices both within and outside the faith community to demand for a right andjust society?
阿莫斯的书,特别是他关于社会正义的信息,近年来在学术界引起了极大的兴趣。然而,社会正义问题在文本中的表现程度以及它们与现代语境的关系尚未得到充分探讨。在仔细思考了阿莫斯书5:21-24中对社会正义的呼吁后,并根据尼日利亚否认正义的背景,如前文所述,社会正义的主题能否激励使徒教会LAWNA的先知向当权者(政治体制)宣布一个解放和赋权的信息,声援尼日利亚的穷人和被边缘化的人民?这种关注是本文的主旨。多年来,阿莫斯之书不仅激励了当代反对社会压迫和不公正的斗争,先知本人的生活和事工也成为当今牧师/先知和正义与正义十字军的典范。鉴于尼日利亚社会普遍存在的社会不公正和压迫,现在的尼日利亚使徒教会LAWNA的先知们能否像公元前八世纪的以色列先知一样无所畏惧,在信仰界内外发出声音,要求建立一个正确公正的社会?
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引用次数: 0
Hagar and Epistemic Injustice: An Intercultural and Post-colonial Analysis of Genesis 16 夏甲与认知不公:《创世纪》第16章的跨文化和后殖民分析
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2021/v34n2a8
Beth E. Elness-Hanson
Having one's voice heard and being known by one's name are foundational aspects of respect and human dignity. Likewise, being able to contribute to shared understanding is at the core of epistemic justice. This intercultural and post-colonial inquiry of Gen 16 considers the Egyptian Hagar-known by her foreign Semitic name meaning "Fleeing One"-as an example of epistemic injustice. Integrating Miranda Fricker 's work on epistemic injustice, this study espouses the justice of hearing and seeing the marginalised and oppressed, as exemplified by Yhwh. As the Egyptian woman's voice- once ignored-gives testimony within the text to a fuller understanding of God, so also listening to/seeing other contemporary African scholars' voices/writings opens one's ears/eyes to fuller understandings of God today. These voices include the seminal work of David Tuesday Adamo, a vanguard in African biblical hermeneutics, in whose honour this examination is written.
让别人听到自己的声音,让别人知道自己的名字,这些都是尊重和人类尊严的基本方面。同样,能够促进共同理解是认识正义的核心。对《创世纪》第16章的跨文化和后殖民研究认为,埃及的夏甲——以她的外国闪米特名字而闻名,意思是“逃跑的人”——是认知不公正的一个例子。结合米兰达·弗里克(Miranda Fricker)关于认知不公正的研究,本研究支持听到和看到被边缘化和受压迫者的正义,以耶和华为例。正如埃及妇女的声音——曾经被忽视——在文本中提供了对上帝更全面理解的见证,所以听/看其他当代非洲学者的声音/作品也打开了一个人对今天上帝更全面理解的耳朵/眼睛。这些声音包括David Tuesday Adamo的开创性工作,他是非洲圣经解释学的先驱,这次考试就是为了纪念他而写的。
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引用次数: 1
Professor David Tuesday Adamo's Biblical Scholarship on Women: Reflections from an African-South African Mosadi David Tuesday Adamo教授的《圣经》女性奖学金:来自非洲裔南非人Mosadi的思考
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2020/v33n2a11
M. Masenya
ABSTRACT One of the prolific writers in the discipline of African Biblical Hermeneutics is the Nigerian Old Testament (OT) scholar, Professor Tuesday David Adamo. In his tireless efforts to unlock the OT reality for African contexts, persuaded by his commitment to decolonise the subject of Biblical Studies, Adamo has made successful efforts to reflect on the African presence in the Old Testament. The present study seeks to engage Adamo's concept of African Biblical hermeneutics in order to investigate whether the author sufficiently discussed the theme of gender in his discourses. This research attempts to respond to the following two main questions in view of Adamo's discourses: (1) In Adamo's concerted effort of confirming the presence of Africa and Africans in the Hebrew Bible, does the woman question feature? (2) If so, how does Adamo navigate the question? Keywords: Adamo; African Biblical Hermeneutics; African Woman; Bosadi; Hebrew Bible/Old Testament; Wife.
尼日利亚旧约学者Tuesday David Adamo教授是非洲圣经解释学领域的多产作家之一。在他孜孜不倦的努力中,解开了非洲背景下的旧约现实,被他对圣经研究主题去殖民化的承诺所说服,阿达莫成功地反思了旧约中非洲的存在。本研究试图利用阿达莫的非洲圣经解释学概念,以调查作者是否在他的话语中充分讨论了性别主题。鉴于阿达莫的话语,本研究试图回答以下两个主要问题:(1)在阿达莫确认非洲和非洲人在希伯来圣经中存在的一致努力中,女性问题是否具有特色?(2)如果是这样,Adamo是如何解决这个问题的?关键词:阿达莫;非洲圣经解释学;非洲女人;Bosadi;希伯来圣经/旧约;的妻子。
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引用次数: 1
In Search of Biblical Role Models for Mongo Women: A Bosadi Reading of Vashti and Esther 为蒙古妇女寻找圣经中的榜样:瓦实提和以斯帖的博萨迪解读
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2021/v34n2a14
Maleke M. Kondemo
The Old Testament world clearly subjected the woman to the will and protection of her husband, but she was also celebrated for performing important roles as wife and mother. Although some of its texts may be considered oppressive in certain ways, the Bible also contains positive examples of liberation stories for women to emulate. The Bible contains stories which may be read to promote the rights of women to be what God wants them to be, a right which needs to be reclaimed. Informed by David Adamo's African biblical hermeneutical reading that encourages the appropriation of the Bible by African women and men by reconsidering ancient biblical traditions and African life experiences with the purpose of finding biblical role models, this essay reads the Bible from the point of view of the marginalised and oppressed in order to draw out a liberation message. In this article, I examine the characters of Esther and Vashti in the book of Esther as they navigate a patriarchal context in light of Mongo women's experiences. Though Esther and Vashti operated on a high-class level, both women can serve as role models to Mongo women. The strategies used by the two queens can also be combined to affirm Mongo women and help them to conceive new identities and roles.
《旧约》的世界显然让女人受到丈夫的意志和保护,但她也因扮演妻子和母亲的重要角色而受到赞誉。尽管《圣经》的一些文本在某些方面可能被认为是压迫性的,但它也包含了解放故事的积极例子,供女性效仿。《圣经》中包含的故事可以用来促进妇女成为上帝希望她们成为的人的权利,这一权利需要重新获得。根据大卫·阿达莫的非洲圣经解释学阅读,鼓励非洲妇女和男子通过重新思考古代圣经传统和非洲生活经历来挪用圣经,以寻找圣经的榜样,本文从边缘化和被压迫者的角度阅读圣经,以引出解放的信息。在这篇文章中,我考察了《以斯帖》中以斯帖和瓦实提的角色,他们根据蒙哥女性的经历在父权制的背景下航行。尽管Esther和Vashti的经营水平很高,但两位女性都可以成为Mongo女性的榜样。两位女王使用的策略也可以结合起来,以肯定Mongo女性,并帮助她们构思新的身份和角色。
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引用次数: 1
A Decolonial (Re)turn to Class in South African Biblical Scholarship 南非圣经学术的非殖民化(再)转向课堂
Q2 Arts and Humanities Pub Date : 2021-11-18 DOI: 10.17159/2312-3621/2020/v34n2a13
G. West
South African Black Theology of the 1960-1980s characterised its primary site of struggle as the racial capitalism of apartheid. Intersecting race and/as class has been a distinctively South African contribution to African biblical scholarship. Less common, but equally significant, is the intersection of culture and/as class. This article analyses this trajectory, reflecting on how three South African biblical scholars (Gunther Wittenberg, Makhosazana Nzimande and Hulisani Ramantswana) have discerned the need for the African decolonial project to recognise and recover the class divisions within a culture. A recurring cultural trope across the three scholars is their use of proverbs to discern class distinctions within culture. The works of each of these three scholars and their dialogue partners in South African Contextual Theology and South African Black Theology are interrogated for how they intersect notions of class and culture.
1960- 80年代的南非黑人神学将其斗争的主要场所描述为种族隔离的种族资本主义。种族和阶级的交叉是南非对非洲圣经研究的独特贡献。不太常见,但同样重要的是,文化和/或阶级的交集。本文分析了这一轨迹,反思了三位南非圣经学者(Gunther Wittenberg, Makhosazana Nzimande和Hulisani Ramantswana)是如何认识到非洲非殖民化项目需要认识和恢复文化中的阶级划分的。这三位学者反复出现的文化比喻是他们使用谚语来辨别文化中的阶级差异。这三位学者和他们在南非语境神学和南非黑人神学中的对话伙伴的作品都被问及他们是如何交叉阶级和文化概念的。
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引用次数: 3
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Old Testament essays
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