Sebastian Walter am 4. September 2012 um 12:44 Uhr

2012-09-04T12:44:05Z

← Nächstältere Version		Version vom 4. September 2012, 14:44 Uhr
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			* Halpern, J. (1986): [http://jbq.jewishbible.org/assets/Uploads/15/jbq15.1.pdf Words of Torah: Samson Raphael Hirsch´s Commentary on the Torah, translated into English by his grandson Isaac Levy, selected and arranged by J. Halpern]. (zu Gen 11,31; 15,4.6; 18,24)

	* Rathbone, Mark (2006): [http://scholar.sun.ac.za/bitstream/handle/10019.1/1455/Rathm.pdf?sequence=1 Interaction between scholarly and non-scholarly reading of Genesis 11:1-9 in the South African context]. Stellenboosch.		* Rathbone, Mark (2006): [http://scholar.sun.ac.za/bitstream/handle/10019.1/1455/Rathm.pdf?sequence=1 Interaction between scholarly and non-scholarly reading of Genesis 11:1-9 in the South African context]. Stellenboosch.
	: '''Abstract''': The interaction between scholarly and non-scholarly readings of Genesis 11:1-9 in the South African context refers to the transformation in biblical hermeneutics from the world of the text to the world of the reader and the post-colonial critique of Western essentialist scholarly modes of reading the Bible. This study explored three essentialist modes of scholarly reading from the South African context that perpetuated imperialism and colonialism: Anglocentric -, Afrikaner - and Anti-colonial modes of reading. Non-scholarly readings of Bible Study Groups, African mythology and artworks of Azaria Mbatha view the text as subject. Non-scholarly readings, from the margin of the South African context, informed by a holistic and interconnected cultural discourse, deconstruct essentialism and constructs responsible readings of the Bible. These readings deconstruct centralistic essentialist discourses and construct a liminal space for new creative and responsible readings of the Bible in the South African context that stimulates healing. The ubuntu reading of Genesis 11:1-9 by Desmond Tutu reflects this. His reading incorporates the African connected reading praxis of non-scholarly readings, from the margin of the 'South' African context, and makes use of scholarly discourse. Tutu's mode of reading leans on Western humanism and ecclesiology that does not follow a critical-holistic cultural discourse. The African Independent Church developed as a reaction to Western ecclesial structures. In the African Independent Church the concept, Moya or Spirit functions as a reading matrix that deconstructs the discriminatory and exclusive forces of essentialist disconnection. The study proposes that a Moya reading is an open-critical and inclusive theological-ethical concept. The interpretative thrust is decolonial, deconstructing essentialism and creating a liminal space, for new responsible readings of Genesis 11:1-9. A Moya reading is holistic and connects people to the land, a perspective that is foreign to essentialist scholarly readings of Genesis 11:1-9.
	This study contributes to the hermeneutical debate in South Africa, Africa and the global context by emphasising the importance of a continued interaction between scholarly and non-scholarly readings of the Bible from the margin.

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2012-07-24T23:10:54Z

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* Rathbone, Mark (2006): [http://scholar.sun.ac.za/bitstream/handle/10019.1/1455/Rathm.pdf?sequence=1 Interaction between scholarly and non-scholarly reading of Genesis 11:1-9 in the South African context]. Stellenboosch.
: '''Abstract''': The interaction between scholarly and non-scholarly readings of Genesis 11:1-9 in the South African context refers to the transformation in biblical hermeneutics from the world of the text to the world of the reader and the post-colonial critique of Western essentialist scholarly modes of reading the Bible. This study explored three essentialist modes of scholarly reading from the South African context that perpetuated imperialism and colonialism: Anglocentric -, Afrikaner - and Anti-colonial modes of reading. Non-scholarly readings of Bible Study Groups, African mythology and artworks of Azaria Mbatha view the text as subject. Non-scholarly readings, from the margin of the South African context, informed by a holistic and interconnected cultural discourse, deconstruct essentialism and constructs responsible readings of the Bible. These readings deconstruct centralistic essentialist discourses and construct a liminal space for new creative and responsible readings of the Bible in the South African context that stimulates healing. The ubuntu reading of Genesis 11:1-9 by Desmond Tutu reflects this. His reading incorporates the African connected reading praxis of non-scholarly readings, from the margin of the 'South' African context, and makes use of scholarly discourse. Tutu's mode of reading leans on Western humanism and ecclesiology that does not follow a critical-holistic cultural discourse. The African Independent Church developed as a reaction to Western ecclesial structures. In the African Independent Church the concept, Moya or Spirit functions as a reading matrix that deconstructs the discriminatory and exclusive forces of essentialist disconnection. The study proposes that a Moya reading is an open-critical and inclusive theological-ethical concept. The interpretative thrust is decolonial, deconstructing essentialism and creating a liminal space, for new responsible readings of Genesis 11:1-9. A Moya reading is holistic and connects people to the land, a perspective that is foreign to essentialist scholarly readings of Genesis 11:1-9.
This study contributes to the hermeneutical debate in South Africa, Africa and the global context by emphasising the importance of a continued interaction between scholarly and non-scholarly readings of the Bible from the margin.

Sekundärliteratur:Genesis 11 - Versionsgeschichte

Sebastian Walter am 4. September 2012 um 12:44 Uhr

Sebastian Walter: Die Seite wurde neu angelegt: „* Rathbone, Mark (2006): [http://scholar.sun.ac.za/bitstream/handle/10019.1/1455/Rathm.pdf?sequence=1 Interaction between scholarly and non-scholarly reading of G…“