Suchergebnisse

This dissertation argues that educational praxis rooted in local epistemologies can combat the erosion of ethno-histories and provide quotidian securities free of war and exploitative practices of extraction and overuse of the land for non-subsistence purposes, which deny basic human life. Colonial ethnocide, linguicide, and epistemicide serve as the central focus of this study, which uses mixed anthropological methods to investigate economic production, political history, and cultural transmission, with the goal of advancing language revitalization efforts concerning native epistemologies within the multidisciplinary fields of Africana, African, Black, African American, and African diaspora studies. I employ a toolbox of techniques unique to the four fields of anthropology (physical/biological, archaeological, but especially socio-cultural and linguistic anthropology) with a concentration on the four elements of culture [kinship/gender, economics, politics, and religion]. Three metaphors (Beer, Blood, and Bible) examine scientific agriculturalist economies, local jural systems of governance organized by uterine kinship tied to geospatial terrains among the Lunda, and sociolinguistic worlds of pre-colonial indigenous Kongo-Ngola, which occur contemporaneously alongside post-colonial capitalist, neoliberal geopolitical, and cosmological paradigms in present-day Congo-Angola. As such, geolinguistics, ethno-history, and terroir epistemologies become vital to survival and to the continuity of humanity and peace. By decolonizing science, deconstructing imperialist systems of power-knowledge, and reconfiguring ontologies of production and reproduction, this dissertation revitalizes locally grounded epistemologies which face extinction and extermination due to colonial wars of geological extraction, while recognizing significant depths of indigenous governance within opposing post-colonial structures, with respect to technologies of literacy, cosmological consciousness, and numeracy relevant to generational preservation and perpetuation of heritage into the future. This work becomes significant to African American studies given the historical significance of missionaries educated at Historically Black Colleges and Universities who lived in Belgian Congo and Portuguese Angola from the 1880s into the early 1900s, both preserving and changing local culture, following the Conference of Berlin and leading to the independence movements. Their global goals of progressive work in the era of Old Jim Crow in US come to light in Chapter Four (Bible), which uses the legacy of these late nineteenth and early twentieth century Black American diasporic transnational returnees in order to transpose a practical five-language Swadesh list, where lexicography precedes cultural and linguistic revitalization techniques anthropologists on the ground would use to resurrect lost folkloric knowledge linked to local languages. Kongo-Ngola since migrations of Proto-Bantu speaking peoples parallels with Congo-Angola since 1880 as one of many contested sites, from whence to develop multiple comparative analyses of geolinguistic divisions of indigenous ethnic communities. This triangular metaphor of Beer, Blood, and the Bible concludes with an analysis of education in multiple spaces such that museums and schools teaching Kongo-Ngola native epistemologies in Congo-Angola, the United States, and Europe in deracinated colonial spaces, as well as in reclaimed territories of indigeneity. Perhaps the solution to colonial erasure and epistemicide rests within local universities in Angola, such as Universidade Lueji a Nkonde (ULAN)—named for the ancestress and founder of the Lunda Empire. This ethno-history of scientific, economic, linguistic, political, religious, musical performance, and educational epistemologies in the Democratic Republic of Congo and the Republic of Angola employs a rarely known interdisciplinary method known as geolinguistics, while following a metaphor of beer (production), blood (reproduction and power), and the bible (knowledge).

This book explores the revelation of God's love in the mystery of the covenant, and shows how this potent theological concept has inspired artists through the ages to reflect on the nature of divine interaction with mankind.It traces the development of the covenantal relationship between God and the Jewish people as given in the Hebrew Scriptures, and examines the Christian concept of the New Covenant, portrayed by Gospel writers and those of the early Church in the New Testament. Alongside this, the book matches a variety of artistic work in which these texts are made visible. The reference to over 300 works of art is a mere sample, and will inspire readers to research this hugely rich resource both for their own interest and for use in teaching about the Christian faith and its important Jewish roots. Learning in the contemporary world often lifts the emphasis from mere words to illustration, and this book shows clearly that, throughout history, the Christian world has sought to use art to aid understanding of biblical texts. Art continues to be used hand-in-hand with the Scriptures in present-day classrooms, as well as in group and individual study. This volume provides a basis for the exploration of God's love in his covenantal relationship with the People of God, ancient and modern, and will serve to inspire an investigation of the huge range of artistic interpretation which is available through twenty-first century technology

"In the West, more and more Christians are coming across the topic of gender identity in their everyday lives. Legislative changes are impacting more and more areas of life, including education, employment and state funding, with consequences for religious liberty, free speech and freedom of conscience that affect everyone. So it's a crucial moment to consider how to engage lovingly, thoughtfully and biblically with one of the most explosive cultural discussions of our day. This warm, faithful and compassionate book that helps Christians understand what the Bible says about gender identity has been updated and expanded throughout, and now includes a section on pronoun usage and a new chapter challenging some of the claims of the transgender activist movement. Andrew T. Walker also answers questions such as: What is transgender and gender fluidity? How should churches respond? What does God's word actually say about these issues?"--

The article traces the formation of the mystical experience of Nikolai Sergeevich Arseniev (1888–1977) on the basis of the memoir book "Gifts and Encounters of the Life Path" (1974), and the stages of his consideration of biblical studies. The analysis of Arseniev's exegetical work "The Religious Experience of the Apostle Paul" (1935) is proposed. He was one of the Russian thinkers in whose writings the Holy Scripture occupied a central place, and almost all of his religious ideas grew out of New Testament books, and biblical concepts. As an exegete, he studied the problem of the Logos in the Gospel of John the Evangelist and the mystical experience of the Epistles of the Apostle Paul. The cross-cutting theme of Arseniev's works was mysticism in ancient cults, the poetry of the Middle Ages, the works of the desert fathers, the texts of Russian and Western European ascetics of piety, religious philosophers (A. S. Khomyakov, I. V. Kireevsky, S. N. Trubetskoy, S. L. Frank) and biblical scholars. He relied on the mystical experience of the Church, the unity of Christians. In the Epistles of the Holy Apostle Paul, Arseniev emphasized the mysticism of life in Christ, Christian realism, the realism of the Cross of the Lord, and the realism of Resurrection. In general, the mystical experience of Paul, his preaching and activity, according to Arseniev, differs from "our usual experience" and is more real, since the apostle is "subdued", "captured" by Christ, His fullness, and the grace of God.