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Postcolonial theology is the application of postcolonial criticism to Christian theology. As in postcolonial discourse, the term postcolonial is often used without a hyphen, denoting an intellectual reaction against the colonial. [1]
Postcolonial theologians argue that, in the past, the dominant Western form of Christianity is actually determined, shaped, and defined by European colonialism, implying and reinforcing notions such as Eurocentrism, colonial exploitation, and the superiority of European values and culture. [2] Therefore, critical examination is needed, and alternative interpretations to colonially-tainted narratives need to be constructed. [3] This is done by "revisiting the question of how indigenous cultures can contribute to theology and biblical studies". [4]
Although decolonization took place shortly after the Second World War, postcolonial theories did not emerge until the late 1970s. The field of postcolonial theology, correspondingly, did not arise until the 1990s. [5]
Notable biblical scholars include R. S. Sugirtharajah and Fernando Segovia and theologians include Musa W. Dube, Wai-Ching Angela Wong, Kwok Pui-lan, and Mayra Rivera. [6]
Given its similarities with literary analysis, it is not surprising that biblical studies was the first field within Christian studies to apply postcolonial criticism. [5] Adopting postcolonial critical methods, biblical studies is inspired to take into account issues of "expansion, domination, and imperialism" in examining existing biblical interpretation, and in constructing new narratives. [7] Indigenous non-Western approaches to theologizing the Bible, previously neglected under the colonial context "in favor of European methods", are now revisited, in hope to "make the Bible comprehensible to the colonized cultures on their own terms". [4] Therefore, traditional fields of translation, exegesis, and hermeneutics in biblical studies have to be reconsidered in light of postcolonial criticism, and non-Western perspectives have to be taken into account, even as focal points.
Among various scholars, R. S. Sugirtharajah, one of the principal advocates of postcolonial biblical studies, outlined in his book The Bible and the Third World three hermeneutic approaches which emerged after colonialism: the native or vernacular approach, the liberation approach, and the postcolonial approach. [8]
There are certain benefits of applying postcolonial criticism to biblical studies. First, it opens up potential areas and possibilities for interdisciplinary work, enriching the discipline by enabling multiple approaches to bring in their insights. Second, it allows for criticism towards the way things are done, including the principles and presuppositions of the field. In addition, it also avoids detachment from the contemporary world, as work done in the discipline would have to respond to postcolonial contexts. [9]
Reviewing Christian history from a postcolonial critical perspective, history is realized to be intrinsically more than just impartial facts. As history is essentially a narrative of what happened, it is always an interpretation, which is "bound by time, place, and the social, political, religious, cultural and economic positions of writers", and a representation, being an "interested construction of representation through which power is expressed, reflected, and exercised." [10]
Postcolonial historical methods, therefore, begins with tracing the development of the dominant narrative, followed by a critical reassessment of the sources and the historiography of the mainstream narrative, and finally teasing out the colonial taints and construct new, alternative narratives. [11] This is especially relevant in the history of churches in which missionary work has been heavily involved, as such historiographies tend to have more difficulty in treating Western engagement and local churches from an egalitarian perspective.
As such, postcolonial criticism contributes to the discipline by putting forth a recognition that current narratives are, or at least are likely to be, shaped by the colonial context. This leads to the awareness that there could be, and should be, alternative representations of those parts of history. Biased historical readings are therefore prevented or at least reduced. [12]
Given the short history of engaging with postcolonial criticism, postcolonial theology as a field of study is still "in its infancy." [5] It is argued by R. S. Sugirtharajah that its development is further held back by Western reluctance to analyse the theological implications of colonial imperialism. [13]
However, theologians from the colonized non-West such as C. S. Song and Chung Hyun Kyung have long been theologizing with reflection or even resistance against the colonizing West. Interpreted from the perspective of postcolonial criticism, these theologies could be retrospectively categorized as postcolonial theology. [14] Geographically, they could also be conceptualized according to the three main continents, Africa, Asia, and Latin America. Regional theologies are also influenced by other intellectual trends, such as liberation theology or feminist theology.
In Africa, theology is often articulated in one of two aspects: inculturation and liberation. [15] The former is often described as African theology , which is a term first appeared in 1965 at the All Africa Conference of Churches, and could be identified as "an attempt by Africans to give theological articulation to their spiritual, political, and economic struggles." [16] The latter is a form of liberation theology and also has an interesting relationship with black theology in North America. This would later influence South African theology, especially during and after apartheid. [17]
Asian theology could be understood to be inherently postcolonial, [18] as it has moved towards a "discontinuity with Western theology and denounced the usefulness of a theology that allied itself with colonial powers and their dominance." [19] This resonates with the strong currents of nationalism. However, since Asian churches have historically been considered under colonial authorities, theologians have had to wrestle with the tension (or even conflict) between religious and national identity. In addition, its focal points include indigenization, liberation from poverty, as well as practical commitment in engaging with the praxis of reality. [20] Hence, the influence of liberation theology is easily notable.
Asian local theologies include Dalit theology in South Asia, Minjung theology in South Korea, and Burakumin theology in Japan. [21]
The Latin American church has been famous for their liberation theology, which influenced numerous theological trends worldwide. It is arguably the earliest postcolonial resistance to western dominance. In comparison, it seems more politically minded, and less concerned in formulating an inculturated theology. Inspired in the 1950s within the Roman Catholic Church, it critiques the colonial situation in three ways, addressing how oppression was structurally enforced by the authorities, complicit by the church, and internalized by the oppressed themselves. [22]
John William Colenso was a Cornish cleric and mathematician, defender of the Zulu and biblical scholar, who served as the first Bishop of Natal. He was a scholar of the Zulu language. In his role as an Anglican theologian, Colenso is now remembered for views of the Bible that set off intense controversy.
Biblical studies is the academic application of a set of diverse disciplines to the study of the Bible. For its theory and methods, the field draws on disciplines ranging from ancient history, historical criticism, philology, theology, textual criticism, literary criticism, historical backgrounds, mythology, and comparative religion.
Biblical criticism is the use of critical analysis to understand and explain the Bible without appealing to the supernatural. During the eighteenth century, when it began as historical-biblical criticism, it was based on two distinguishing characteristics: (1) the scientific concern to avoid dogma and bias by applying a neutral, non-sectarian, reason-based judgment to the study of the Bible, and (2) the belief that the reconstruction of the historical events behind the texts, as well as the history of how the texts themselves developed, would lead to a correct understanding of the Bible. This sets it apart from earlier, pre-critical methods; from the anti-critical methods of those who oppose criticism-based study; from the post-critical orientation of later scholarship; and from the multiple distinct schools of criticism into which it evolved in the late twentieth and early twenty-first centuries.
Liberal Christianity, also known as liberal theology and historically as Christian Modernism, is a movement that interprets Christian teaching by taking into consideration modern knowledge, science and ethics. It emphasizes the importance of reason and experience over doctrinal authority. Liberal Christians view their theology as an alternative to both atheistic rationalism and theologies based on traditional interpretations of external authority, such as the Bible or sacred tradition.
Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible. It is part of the broader field of hermeneutics, which involves the study of principles of interpretation, both theory and methodology, for all forms of communication, nonverbal and verbal.
Postliberal theology is a Christian theological movement that focuses on a narrative presentation of the Christian faith as regulative for the development of a coherent systematic theology. Thus, Christianity is an overarching story, with its own embedded culture, grammar, and practices, which can be understood only with reference to Christianity's own internal logic.
Womanist theology is a methodological approach to theology which centers the experience and perspectives of Black women, particularly African-American women. The first generation of womanist theologians and ethicists began writing in the mid to late 1980s, and the field has since expanded significantly. The term has its roots in Alice Walker's writings on womanism. "Womanist theology" was first used in an article in 1987 by Delores S. Williams. Within Christian theological discourse, Womanist theology emerged as a corrective to early feminist theology written by white feminists that did not address the impact of race on women's lives, or take into account the realities faced by Black women within the United States. Similarly, womanist theologians highlighted the ways in which Black theology, written predominantly by male theologians, failed to consider the perspectives and insights of Black women. Scholars who espouse womanist theology are not monolithic nor do they adopt each aspect of Walker's definition. Rather, these scholars often find kinship in their anti-sexist, antiracist and anti-classist commitments to feminist and liberation theologies.
Queer theology is a theological method that has developed out of the philosophical approach of queer theory, built upon scholars such as Marcella Althaus-Reid, Michel Foucault, Gayle Rubin, Eve Kosofsky Sedgwick, and Judith Butler. Queer theology begins with the assumption that gender variance and queer desire have always been present in human history, including faith traditions and their sacred texts such as the Jewish Scriptures and the Bible. It was at one time separated into two separate theologies: gay theology and lesbian theology. Later, the two theologies would merge and expand to become the more general method of queer theology.
Mercy Amba Ewudziwa Oduyoye is a Ghanaian Methodist theologian known for her work in African women's theologies and theological anthropology. She is currently the Director of the Institute of African Women in Religion and Culture at Trinity Theological Seminary, Ghana. She founded the Circle of Concerned African Theologians in Ghana in 1987 to promote the visibility and publishing agenda of African women Theologians.
Theological hermeneutics is a field of theology, broadly referring to the application of hermeneutics, the theory and methodology of interpretation, to theological texts with theological means, particularly to scripture.
Political theology in sub-Saharan Africa deals with the relationship of theology and politics born from and/or specific to the circumstances of the region. Arising from the anti-apartheid struggle in South Africa and nationalist campaigns of the mid- to late twentieth century elsewhere, the increasing numbers of Christians in sub-Saharan Africa has led to an increased interest in Christian responses to the region's continuing issues of poverty, violence, and war. According to the Cameroonian theologian and sociologist Jean-Marc Éla, African Christianity "has to be formulated from the struggles of our people, from their joys, from their pains, from their hopes and from their frustrations today." African theology is heavily influenced by liberation theology, global black theology, and postcolonial theology.
Asian feminist theology is a Christian feminist theology developed to be especially relevant to women in Asia and women of Asian descent. Inspired by both liberation theology and Christian feminism, it aims to contextualize them to the conditions and experiences of women and religion in Asia.
Joerg Michael Rieger is a German and American professor of Christian theology whose work emphasizes economic justice and political movements. Rieger is also an ordained minister of the United Methodist Church.
Kwok Pui-lan is a Hong Kong-born feminist theologian known for her work on Asian feminist theology and postcolonial theology.
Rasiah S. Sugirtharajah, known as R. S. Sugirtharajah, is a biblical hermeneuticist and an emeritus professor at the University of Birmingham. He is known for his work in developing the field of postcolonial biblical criticism.
Muriel Orevillo-Montenegro is a Filipina theologian known for her writings in Asian feminist theology. She is a Human Rights activist and Peace and Justice advocate.
Musa W. Dube, also known as Musa Wenkosi Dube Shomanah, is a Botswanan feminist theologian and Professor of New Testament at the Candler School of Theology, Emory University, and she is known for her work in postcolonial biblical scholarship.
Tat-Siong Benny Liew is an American New Testament scholar and a professor at the College of the Holy Cross.
Asian American biblical hermeneutics or Asian American biblical interpretation is the study of the interpretation of the Christian Bible, informed by Asian American history and experiences.
African American biblical hermeneutics or African American biblical interpretation is the study of the interpretation of the Christian Bible, informed by African American history and experiences.
