Noting that the ways of interpreting the Bible now practiced in the West are patriarchal and oppressive of those in other parts of the world, Dube offers an alternative interpretation that attends to and respects needs of women in the two-thirds world. In a provocative and insightful reading of the book of Matthew, she shows us how to read the Bible as decolonizing rather than imperialist literature.
The book takes us to women-centred events in Gaborone, the capital city of Botswana. Data was collected from the conversations and events women hold with and for one another on the occasions of bridal, Naomi/Laban, and baby showers. Defining Ubuntu/Botho as the belief that our humanity is only measured by our capacity to welcome, respect and empower the other, this research-based book analyses how women practise Ubuntu/Botho in the urban spaces where the community easily disintegrates to individualism, isolation and poverty. It seeks to explore how Ubuntu/Botho intersects with gender and navigates its space around patriarchy, marriage, motherhood, family and community. It explores rituals and connections between women of different generations such as mothers and daughters, daughters-in-law and mothers-in-law, children and mothers, and their struggles to uphold Ubuntu/Botho in their families, communities and workspaces in the face of patriarchy, urbanisation, capitalism and neo-liberalism. The book employs and generates a multitude of methods and theories to highlight women mothering and delivering Ubuntu/Botho in the urban space communities.
This book is a collection of essays that explore the intersection of Earth, Gender and Religion in African literary texts. It examines cultural, religious, theological and philosophical traditions, and their construction of perspectives and attitudes about Earth-keeping and gender. This publication is critical given the current global environmental crisis and its impact on African and global communities. The book is multidisciplinary in approach (literary, environmental, theological and sociological), exploring the intersection of African creative work, religion and the environment in their construction of Earth and gender. It presents how the gendered interconnectedness of the natural environment, with its broad spirituality and deep identification with the woman, features prominently in the myths, folklores, legends, rituals, sacred songs and incantations that are explored in this collection. Both male and female writers in the collection laud and accept woman’s enduring motif as worker, symbol and guardian of the environment. This interconnectedness mirrors the importance of the environment for the survival of both human and non-human components of Mother Earth. The ideology of women’s agency is emphasised and reinforced by ecofeminist theologians; namely those viewing African women as active agents working closely with the environment and not as subordinates. In the context of the environmental crisis the nurturing role of women should be bolstered and the rich African traditions that conserved the environment preserved. The book advocates the re-engagement of women, particularly their knowledge and conservation techniques and how these can become reservoirs of dying traditions. This volume offers recorded traditions in African literary texts, thereby connecting gender, religion and the environment and helpful perspectives in Earth-keeping.
An exciting collection of essays connecting postcolonialism and the Gospel of John, written by a group of international scholars, both established and new, from Hispanic, African, Jewish, Chinese, Korean and African-American backgrounds. It explores important topics such as the appropriation of John in settler communities of the United States and Canada, and the use of John in the colonisation of Africa, Asia, Latin America and New Zealand.The interpreters represent communities of borderland dwellers, women in colonised settings, minority ethnic groups within colonised centres and others. In an era of rapid globalisation, increased travel, rising diasporic communities and neo-colonialism, it is crucial that biblical scholars find ways to address this world with critical skill and sensitivity. This book fills this need.
How should the church and its leaders deal with the origin and meaning of HIV/AIDS, and with the stigma it engenders? How should they address the needs of those affected, and minister to the infected? This resource book is designed for all who have to handle situations created by this relatively new epidemic - church leaders/workers, Sunday school teachers, youth leaders, the laity. It seeks to "equip the church leader/worker with strategies to break the silence and stigma surrounding HIV/AIDS, creating a compassionate and healing church". And it seeks to "help [them] by underlining how the Christian faith calls us to serve and to heal God's world and people". The five sections give sermon guidelines and worship outlines for services ranging from weddings to funerals; such key moments of the church's year as Christmas and Easter; attitudes of compassion or discrimination; congregations peopled by youth or grandparents; and social realities like poverty and gender inequality.
Noting that the ways of interpreting the Bible now practiced in the West are patriarchal and oppressive of those in other parts of the world, Dube offers an alternative interpretation that attends to and respects needs of women in the two-thirds world. In a provocative and insightful reading of the book of Matthew, she shows us how to read the Bible as decolonizing rather than imperialist literature.
The book takes us to women-centred events in Gaborone, the capital city of Botswana. Data was collected from the conversations and events women hold with and for one another on the occasions of bridal, Naomi/Laban, and baby showers. Defining Ubuntu/Botho as the belief that our humanity is only measured by our capacity to welcome, respect and empower the other, this research-based book analyses how women practise Ubuntu/Botho in the urban spaces where the community easily disintegrates to individualism, isolation and poverty. It seeks to explore how Ubuntu/Botho intersects with gender and navigates its space around patriarchy, marriage, motherhood, family and community. It explores rituals and connections between women of different generations such as mothers and daughters, daughters-in-law and mothers-in-law, children and mothers, and their struggles to uphold Ubuntu/Botho in their families, communities and workspaces in the face of patriarchy, urbanisation, capitalism and neo-liberalism. The book employs and generates a multitude of methods and theories to highlight women mothering and delivering Ubuntu/Botho in the urban space communities.
“Sky-birds and Ravishers is a matter-of-fact account of an earthly Hell, a South African jail. Kheswa’s eye is unflinching: the horrors—of institutionalised rape and degradation—are told in a brisk, almost casual way, which renders them all the more immediate. It’s a dark, visceral read, with just a glimmer of hope at the end. Compelling, raw and memorable.” - Simon Maginn, Author of ‘Sheep’ 21-year-old, Sosobala NoZulu, is part of a notorious gang, called CMB, Cash Money Brothers, based in Durban. He lives a fast and reckless life, often involved in car theft, and bank robberies. When his girlfriend, Sandy Gumede is brutally raped, he decides to take the law in his own hands and kills the rapist, Sifiso Mkhize in cold blood, in the Westville Shopping Centre parking lot. Sosobala is arrested and found guilty and sentenced to a maximum of ten years imprisonment for the first-degree murder of Sifiso. He arrives at the Westville Prison and is recruited by Chopper to join the 26’s gang. He tows the line until a young man arrives in their cell and his abuse in the dead of night galvanises Sosobala to intervene, which results in a string of unintended consequences. Musa Kheswa is a reformed gangster and he wrote this book as a warning for the youngsters in the townships who idolise gangsters without realizing how bad life in South African prisons are.
This book examines the emotions expressed in Hausa women’s prose fiction in northern Nigeria, showing how Hausa Muslim women writers use fiction in their indigenous language to demonstrate and express their anger about the problems they face in a patriarchal society. Umma Aliyu Musa shows how Hausa women authors use literature as a subversive instrument to voice their anger and draw attention to their plight, and what they perceive to be unfair traditional authority in a male-dominated society. Their stories about women protagonists who rebel against existing traditional structures enable women readers to understand the anger experienced by other women who have gone through similar situations. Issues at the heart of these women's narratives include forced marriage, polygyny, family honor and the effects of love. The authors' use of metaphorical expressions of anger, particularly those registered through body parts, provides insight into Hausa women's thoughts, culture and socialization within their private spheres. Thus, writing by these women in the Hausa language creates an effective communication network that offers insight into domestic ecology as it affects women. Emotions in Muslim Hausa Women's Fiction will be of interest to scholars and students of African literature, postcolonial literature, gender studies in African society, womanism, emotions and indigenous African fiction studies.
How a new “woke” elite uses the language of social justice to gain more power and status—without helping the marginalized and disadvantaged Society has never been more egalitarian—in theory. Prejudice is taboo, and diversity is strongly valued. At the same time, social and economic inequality have exploded. In We Have Never Been Woke, Musa al-Gharbi argues that these trends are closely related, each tied to the rise of a new elite—the symbolic capitalists. In education, media, nonprofits, and beyond, members of this elite work primarily with words, ideas, images, and data, and are very likely to identify as allies of antiracist, feminist, LGBTQ, and other progressive causes. Their dominant ideology is “wokeness” and, while their commitment to equality is sincere, they actively benefit from and perpetuate the inequalities they decry. Indeed, their egalitarian credentials help them gain more power and status, often at the expense of the marginalized and disadvantaged. We Have Never Been Woke details how the language of social justice is increasingly used to justify this elite—and to portray the losers in the knowledge economy as deserving their lot because they think or say the “wrong” things about race, gender, and sexuality. Al-Gharbi’s point is not to accuse symbolic capitalists of hypocrisy or cynicism. Rather, he examines how their genuine beliefs prevent them from recognizing how they contribute to social problems—or how their actions regularly provoke backlash against the social justice causes they champion. A powerful critique, We Have Never Been Woke reveals that only by challenging this elite’s self-serving narratives can we hope to address social and economic inequality effectively.
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