Bücher der Reihe Postcolonial and Decolonial Studies in Religion and Theology

A profoundly interdisciplinary approach to comparative scholarship, Ecologies of Participation: IAgents, Shamans, Mystics, and Diviners argues for a radical neostructuralist stance. Developing recent theories and methods in religious studies, Cabot argues for a participatory approach to comparative studies.

This volume addresses the problematic relationship between colonialism and the Bible. It does so from the perspective of the Global South, calling upon voices from Africa and the Middle East, Asia and the Pacific, and Latin America and the Caribbean.

This volume addresses the problematic relationship between colonialism and the Bible. It does so from the perspective of the Global South, calling upon voices from Africa and the Middle East, Asia and the Pacific, and Latin America and the Caribbean.

Feminist Praxis against U.S. Militarism provides critical feminist and womanist analyses of U.S. militarism that challenge the ongoing U.S. neoliberal military-industrial complex and its multivalent violence that destroys people's lives, especially women and other vulnerable populations.

In Postcolonial Preaching, HyeRan Kim-Cragg calls for a postcolonial approach to preaching that takes identity, liturgy, migration and practice seriously. To address our current context, she proposes six concepts as essential elements of postcolonial homiletics: Rehearsal, Imagination, Place, Pattern, Language, Exegesis.

In theological education, we do the work of deconstructing and reconstructing teaching and learning for the sake of our collective decolonial futures. Decolonial Futures: Intercultural and Interreligious Intelligence for Theological Education invites teachers to imagine what that future might hold and how it might take shape.

Anthropological poverty has long been overlooked in Christian theology. It disproportionately affects women, striking at the heart of their existence. However, when women are empowered to follow Christ and live as risen beings, they can radically contribute to a Catholic Christian theology that claims solidarity with the poor and oppressed.

The interpretation of the Bible is intricately interwoven with the history of and rhetoric of European colonization. During the modern era, the traditions of biblical interpretation played a crucial framing role in the emergence of industrialized nation-states, the capitalist mode of production, and the colonial enterprises of European powers. While the Bible has been used to justify the power of ruling classes and dominating nations, it has also been a source of liberative and resistant political discourse. In this book, Niall McKay uses the tools of literary materialism to read the gospel of Mark and build upon the representational epistemology and patterns of interpretation of the rich Marxism of the Frankfurt school. This reading is framed against and around the liberative biblical movements of late colonial and post-colonial South Africa in order to develop ';ways of reading' which are generative of liberation. As a consequence, the author makes a valuable contribution to an ongoing politics and practice of resistance that is attentive to issues of religious collaboration, liberation, colonialism, and the ends of late capitalism.

Where is the hope? What does it look like? Is the Christian church providing a hope that materializes in the grounding of people's thriving? These questions posed the catalysts of this work where the author sets up a journey that parses the definition of hope within Christian theology as an ontological category of the human experience. Through ethnographic research and ecclesial study of diverse congregations in Puerto Rico the work moves from an articulation of context, hope, practice, and future to reveal its aim of liberation through a hope that can be sustainable in time and space. She analyzes the operations of political systems that suppress hope in the island. Weaving the theme of a theology of hope, with the fields of ecclesiology, memory studies, postcolonial and decolonial theory, liberation theology, and the study of social movements she builds a model that puts hope at the center of socio-economic practices and moves toward a recipe for a hope that is sustainable in practice.

Smi Nature-Centered Christianity in the European Arctic unpacks the theological significance of North Smi indigenous Christianity, demonstrating how the tension between Smi nature-centered Christianity and official Norwegian Lutheranism has broad theological relevance. Focusing on Christian cosmological orientation, the author argues that this is not fully given within the Christian faith itself. It is partly shaped by the religio-philosophical frameworks that various historical receptions of Christianity were filtered through. The author substantiates that two different types of Christian cosmological orientation are negotiated in the North Smi Christian experience: one reflecting a Smi historical reception of Christianity primarily filtered through the egalitarian world intuition of the Smi indigenous tradition; another reflecting official Norwegian Lutheranism, primarily filtered through a Greek hierarchical world construct passed down among European intellectual elites. The argument is developed through thick description of local everyday Christianity among reindeer herding, river, and sea Smi communities in Finnmark, Norway; through critical engagement with historical and contemporary Lutheranism; and through constructive dialogue with African and Native American theologies. The author suggests that the egalitarian, multi-relational logic of Smi nature-centered Christianity points beyond the hierarchical binaries delimiting much of the theological imagination of dominant Christian theologies.

What does it mean for an historically colonial church to become the ';church of the poor' in a world marked by pervasive and persistent coloniality? Re-membering the Reign of God addresses this question through historical and theological reflection on the decolonial evolution of El Salvador's ecclesial base communities (CEBs) in their own particular context of coloniality and prophetic hope. The CEBs' witness represents a rich locus for decolonizing theology and challenging the whole church to join the church of the poor in its prophetic praxis of decolonial solidarity.