Like Narcissus who died through being consumed by self-obsession, postcolonial critique is dazzled by the perverse logic of colonial value despite wanting to separate from it.
Joseph Tonda centres his study on African societies and their diasporic communities to describe a global tortured, torturing human state from which there appears to be no escape. His metanarrative establishes that we are all entangled as victims.
Colonial languages need to be brought into conversation with indigenous languages in anticolonial or decolonial praxis. It is in the process of translation that colonized subjects begin to find themselves.
We don’t need scholars to tell us that Jewish radicalism is something of the past, dead, buried, and long forgotten. The world already tells us that every day. We need articulations of Jewish radicalism for today that activate its legacy.
This essay is part of a book forum on Immaculate Misconceptions by Amey Victoria Adkins-Jones.
Decolonising Christian proclamation, therefore, is measured not by the charisma of the preacher or the spectacle of performance, but by its fidelity to the incarnational logic of God’s self-giving and its capacity to engender liberative transformation in lived contexts.
How do we then understand a biblical vision of peace relevant for our contexts today? Peace, from a decolonial theological perspective, is not a mere act of non-violence, nor is it about drawing peace plans from the perspective of the powerful global powers; rather, it is about the holistic well-being of the whole creation, coupled with justice, where life matters.
From Colombia to South Africa, from a decolonial stance to trauma theory, these scholars have offered polysemous approaches to the political as well as the theological.
While Sylvia Wynter is not a scholar of religion, religion plays a significant role in her thinking, offering important lessons for political theology.
Political theology enacts inclusion by intentionally ‘de-whitening’ the text and celebrating multi-colourism in the economy of the divine.
Those who read Paul’s propertied incarnation in Galatians should not run away from its horrors or theologize them. We should find truth in them (though perhaps not the truth Paul intended). We should tell truth from them.