The Bible and the Third World: Precolonial, Colonial and Postcolonial Encounters

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Format: Hardcover
Pub. Date: 2001-06-18
Publisher(s): Cambridge University Press
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Summary

This innovative study moves briskly but comprehensively through three phases of the Third World's encounter with the Bible - precolonial, colonial, and postcolonial. It recounts the remarkable story of how an inaccessible and marginal book in the ancient churches of India, China and North Africa became an important tool in the hands of both coloniser and colonised; how it has been reclaimed in the postcolonial world; and how it is now being reread by various indigenes, Native Americans, dalits and women. Drawing on substantial exegetical examples, Sugirtharajah examines reading practices ranging from the vernacular to liberation and the newly-emerging postcolonial criticism. His study emphasises the often overlooked biblical reflections of people such as Equiano and Ramabai as well as better-known contemporaries like Gutièrrez and Tamez. Partly historical and partly hermeneutical, the volume will serve as an invaluable introduction to the Bible in the Third World for students and interested general readers.

Table of Contents

Acknowledgements ix
Introduction 1(12)
PART I PRECOLONIAL RECEPTION
Before the empire: the Bible as a marginal and a minority text
13(32)
India: liturgical and iconic usage
15(7)
China: the surrogate Bible--monuments and manuscripts
22(8)
Africa: Latin Bible and local controversies
30(6)
Concluding reflections
36(9)
PART II COLONIAL EMBRACE
White men bearing gifts: diffusion of the Bible and scriptural imperialism
45(29)
Venerable versions and paucity of Bibles
45(7)
Cheap Bibles and scriptural imperialism
52(9)
Marks of colonial hermeneutics
61(13)
Reading back: resistance as a discursive practice
74(36)
An emancipator as emancipator of texts: Olaudah Equiano and his Textual allusions
75(12)
Confluence of histories: William Apess and Textual reclamations
87(3)
Textual conversations: K. N. Banerjea and his Vedas
90(7)
Textual management: Pandita Ramabai and her Bible
97(8)
African emancipatory movements and their Bibles
105(3)
Concluding reflections
108(2)
The colonialist as a contentious reader: Colenso and his hermeneutics
110(30)
Out of the mouths of the heathen
113(3)
Cleansing the contradictions
116(9)
Exegetical contestation
125(7)
The sacred text improved and restored
132(4)
Situating Colenso in the colonial discourse
136(4)
Textual pedlars: distributing salvation--colporteurs and their portable Bibles
140(35)
Bartering the Word of God
144(2)
Errant readers and indecent cultures: effects of the Society's Bible
146(3)
The colporteur's book
149(3)
Changed by the text
152(6)
Omens out of the Book: non-readerly use and non-textual attitudes
158(4)
Colporteurs and their collusion
162(3)
Construction of racial images
165(3)
Concluding reflections
168(7)
PART III POSTCOLONIAL RECLAMATIONS
Desperately seeking the indigene: nativism and vernacular hermeneutics
175(28)
Describing vernacular hermeneutics
177(5)
Vernacularization and biblical interpretation
182(8)
The vernacular in metropolitan context
190(2)
Some affirming and constructive thoughts
192(11)
Engaging liberation: texts as a vehicle of emancipation
203(41)
Classical liberation hermeneutics
206(9)
Radical reading within the margins: peoples' appropriation of the Bible
215(11)
Identity-specific readings
226(13)
Concluding remarks
239(5)
Postcolonializing biblical interpretation
244(32)
Streams of postcoloniality
248(2)
Postcolonial criticism and biblical studies
250(9)
Liberation hermeneutics and postcolonial criticism: shall the twain meet?
259(6)
Some deck-clearing exercises
265(6)
Consequences, concerns and cautions
271(5)
Afterword 276(7)
Select bibliography 283(15)
Index of biblical references 298(2)
Index of names and subjects 300

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