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This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1983

Abstract
This article starts from the observation that current debates about race and racism are often couched in soteriological terms such as guilt and forgiveness, or confession and exoneration, and it argues that this overlap calls for theological analysis. Using the debate about Achille Mbembe's disinvitation from the German art festival 'Ruhrtriennale' 2020 as a case that is typical of a specifically Western European discourse on race, it first sketches a brief genealogy of the modern/colonial history of religio-racialisation and its intersections with Christian tradition, in which racial categories were forged in soteriological discourses, and in which, in turn, soteriological categories were shaped by racist discourses. It proposes that in this process, Christianity, Whiteness and salvation were conflated in a way that has sponsored White supremacy, disguised as innocence. Engaging with performative race theory, the article concludes by making a constructive proposal for a performative theology of race that can account for the profound intersections between racism and soteriology, but also opens trajectories for transforming hegemonic discourses of race and their theological underpinnings.

In Belgien findet eine kritische Aufarbeitung der Kolonialgeschichte nur sehr zögerlich statt. Erst anlässlich der Renovierung des AfricaMuseums (Tervuren bei Brüssel) kam Bewegung in die Debatte: sie gab den Anstoß zu einer Neukonzeptualisierung der Daueraustellung, mit der das Museum versucht, den kolonialen Blick auf Afrika durch eine Darstellung der Vielfalt, Schönheit und Resilienz afrikanischer Kultur und Natur zu ersetzen. Eine zentrale Komponente dieser versuchten Selbst-Dekolonisierung des Museums ist die künstlerische Intervention des Bildhauers Aimè Mpane ('Congo Nouveau Souffle'). Diese Ouvertüre analysiert mit den Instrumenten postkolonialer Traumatheorie die Erinnerungspolitiken, die an 'Congo Nouveau Souffle' Haftung finden, und zeigt auf, dass postkoloniale Geschichtsschreibung nicht nur dekolonisierende, sondern auch rekolonisierende Effekte haben kann. Zentral bleibt daher die Frage, welcher postkoloniale Erinnerungsdiskurs am effektivsten zu einer Dekolonisierung europäisch-afrikanischer Beziehungen führt. ; Public and political discourses in Belgium are slow and hesitant to tackle the country's colonial history. Only once the AfricaMuseum in Tervuren near Brussels started a multi-year renovation process, public debates around Belgium's postcolonial memory started to increase. The museum itself aimed to decolonize its permanent exhibition, shifting from a colonial representation of Africa to a portrayal of the beauty and resilience of African culture and nature. Aimé Mpane's statue 'Congo Nouveau Souffle', that replaced a bust of King Leopold II in the museum's former entrance hall, plays a central role in the new (post)colonial narrative of the AfricaMuseum. This short article analyzes the post/colonial narratives that this statue gives rise to through the lens of postcolonial trauma theory and argues that postcolonial historiography can have both, decolonizing or recolonizing effect. The central question, therefore, is: Which postcolonial memory politics can best effect a decolonization of European-African relations?

Recent years have seen a paradigm shift in Christian self-understanding. In place of the eurocentric model of »Christendom«, a new understanding is emerging of Christianity as a world movement with considerable cultural variety. Concomitant with this changing self-perception, a new theological discipline begins to take shape which analyzes the inter- and transcultural character and performance of global Christianity: Intercultural Theology.Judith Gruber discusses this nascent theological approach in two parts. She first gives a critical analysis of its historical development – in the first part of the book, two theological sub-disciplines of particular relevance are analysed: (1) missiology and its reflection on the encounter of Western Christianity with other cultures in the context of colonialism; (2) contextual theologies which focus on the particularity and dignity of the diverse cultural contexts of theological practice, but fail to sufficiently integrate the universal dimension of Christianity into their theological reflections.Secondly, this study offers a constructive theological approach to intercultural theology. It does that by bringing systematic theology into conversation with cultural studies. This interdisciplinary approach adds significant complexity to existing reflections on Intercultural Theology: Re-reading the theological history of Christianity within the critical framework of cultural theories exposes a host of disparate and conflictive Christianities underneath its dominant master narrative, and, moreover, it no longer allows a recourse to essentialist concepts of Christian identity, with which previous approaches to Intercultural Theology have mitigated this unsettling cultural plurality of Christianity: After the »Cultural Turn«, which has made a metaphysical epistemology untenable, new ways for thinking the unity and universality of Christianity have to be paved. The book draws on Paul Ricoeur's and Michel Foucault's concept of the event and on Michel deCerteau's proposal of a »Weak Christianity« in order to develop such a post-metaphysical framework, which allows to conceive of the unity and universality of Christianity without concealing its cultural plurality and contingency.

Deckblatt; Titelseite; Impressum; Inhaltsverzeichnis; Vorwort; Einleitung; Teil I: Theologie Interkulturell - Versuch einer historischen Verortung; 1. Missionswissenschaft; 1.1 Historische Entstehungszusammenhänge; 1.2 Fragestellungen und Problemzugriff; 1.3 Leitmetapher: Akkommodation; 1.4 Frühe Missionswissenschaft: Problemüberhang; 2. Kontextuelle Theologien; 2.1 Historische Entstehungszusammenhänge; 2.2 Fragestellungen und Problemzugriff; 2.3 Leitmetapher: Inkulturation; 2.4 Kontextuelle Theologien: Problemüberhang; 3. Theologie Interkulturell; 3.1 Historische Entstehungszusammenhänge

Wie lässt sich der christliche Einheits- und Universalitätsanspruch angesichts der faktischen Pluralität partikularer Theologien normativ begründen? Das Projekt, Theologie interkulturell zu betreiben, sucht Antworten auf diese Frage: mit der fundamentaltheologischen Verhältnisbestimmung von der Partikularität und Universalität des Evangeliums, von Einheit und Differenzen in Theologien, von Normativität und Kontingenz christlicher Gottesreden. Gruber stellt zunächst in historischen Skizzen den Weg zur interkulturellen Theologie dar, um dann eine fundamentaltheologische Interpretation im Rahmen einer Theologie nach dem Cultural Turn zu entwerfen: Interkulturalität, postkolonial als Raum der Differenz und Raum der Absenz entworfen, wird zu einer theologischen Ressource.

Literaturangaben

After a 5-year study of transportation planning in the San Francisco Bay Area, we have concluded that the contentiousness we observed in the process was due in great part to differences in participants' styles of planning and not solely to disagreements over desired outcomes. Each style involved different assumptions about information, public participation, and what a good plan is like, as well as about the process of planning. Practitioners of each tended to believe deeply in their approach and to regard with suspicion, if not hostility, those practicing different styles. We identified four coexisting styles, which we label technical/bureaucratic, political influence, social movement, and collaborative. Each style tended to be associated with different types of outcomes, though this was not explicit in discussion. The political planners divided resources among players, whereas the collaborative and the social movement planners were associated with strategies designed to benefit the region as a whole.

This is a study of the Bay Area's Metropolitan Transportation Commission's (MTC) transportation decision making process after the passage of the Intermodal Surface Transportation Efficiency Act in 1991. This innovative federal legislation promised to make transportation policy at state and regional levels more flexible across modes and more participatory among a wider range of players. MTC was one of the first Metropolitan Planning Organizations off the mark in implementing this legislation, setting up a Bay Area Partnership of all the transportation providers and key regulators in the region to work collaboratively to come up with plans and policies. This innovative effort offered an excellent opportunity for learning about the potential for and obstacles to change in transportation policy making. In particular it offered us the opportunity to look at what seemed a new model of collaborative decision making across agencies and jurisdictions.