By R. S. Sugirtharajah
This wide-ranging Reader presents a finished survey of the interplay among postcolonial feedback and bible study. Examines how quite a few empires reminiscent of the Persian and Roman affected biblical narratives. Demonstrates how assorted biblical writers reminiscent of Paul, Matthew and Mark dealt with the demanding situations of empire. comprises examples of the sensible software of postcolonial feedback to biblical texts. Considers modern concerns reminiscent of diaspora, race, illustration and territory. Editorial remark attracts out the most important issues to be made and creates a coherent narrative.
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Extra resources for The Postcolonial Biblical Reader
What postcolonialism does is to help us to free ourselves from such neatly drawn confines. At least it seems possible to throw off the victim syndrome. Positively, what postcolonial criticism does is to prevent interpretation from becoming too nativistic or nationalistic. One is freed from the cultural compulsion to assert one’s own heritage and self-consciously interpret everything as an Indian or Sri Lankan or whatever. It also enables Western countries to recognize the extent to which European culture and knowledge were involved in and contributed to older and continuing forms of deprivation, exploitation, and colonization.
W. (2000). The Bible in Africa: Transactions, Trajectories and Trends. Leiden: Brill. Young, Robert J. C. (2001). Postcolonialism: An Historical Introduction. Oxford: Blackwell. 2005 3:02am 2 Biblical Criticism and Postcolonial Studies: Toward a Postcolonial Optic Fernando F. Segovia In previous delineations of the paradigm of cultural studies in biblical criticism, I have sought to bring to the fore the constellation of elements that I regard as fundamental to this most recent and still emerging umbrella model of interpretation in the discipline (Segovia 1995a; 1995b; 1998).
Studies in Comparative Religion, 15/1–2: 9–29. Cooppan, Vilashini (2000). ‘‘W(h)ither Post-colonial Studies? Towards the Transnational Study of Race and Nation,’’ in L. Chrisman and B. Parry (eds), Postcolonial Theory and Criticism. Suffolk: D. S. Brewer, 1–35. Donaldson, Laura E. (1996). ’’ Semeia: An Experimental Journal for Biblical Criticism, 75: 1–14. —— (1999). ‘‘The Sign of Orpah: Reading Ruth through Native Eyes,’’ in R. S. ), Vernacular Hermeneutics. Sheffield: Sheffield Academic Press, 20–36.