AbstractMusa W. Dube (born 28 July 1964), also known as Musa Wenkosi Dube Shomanah, is a Botswanan feminist theologian, known for her work in postcolonial biblical scholarship.

AbstractWe can understand that the Circle must work on two dimensions to provide a future for new woman theology in Africa. The first dimension is based on the intuitive fundamental and innovative sense of a woman from Ghana, Mercy Amba Oduyoye, that leads to the creation of the Circle: she impulsed the idea that women should make their own theology from their daily-life experiences and their subjectivity as women, in order to think on faith and Gospel in a different way. It is necessary to question that intuitive sense. The second dimension aims to revisit the great personalities of African woman theologians of the Circle. What are the essential points of their research? How has the research changed African theology? I particularly think of Musimbi Kanyoro, Nyambura Njoroge and Musa Dubé in the Africa English zone and Helene Yinda, Liz Vuadi, Kasa Dovi and Bernadette Mbuyi Beya in Africa French zone. The essence of their thinking is still actual and that is why they are good enough to project in to the future. Intradisciplinary and/or interdisciplinary implications: This article presents the history of the Circle of Concerned African Women Theologians from creation to now. Issues related to traditional culture, gender and sexual-based violence, gender-based injustice, and HIV and AIDS are discussed under different approaches such as the biblical approach, hermeneutical approach, ethical approach, historical approach and practical approach. The impact of African Women Theologians speaking French will be particularly highlighted.

AbstractThis paper offers a comparative analysis of two 'women-centered-women' theologians who come from different contexts, yet speak to deeply connected issues of feminist eco-theology: Botswana biblical scholar and General Coordinator of the Circle of Concerned African Women Theologians, Musa Dube, and American eco-feminist, Sallie McFague. The analysis draws on McFague's book, and Sallie McFague appeal to their readers to take seriously -- in our theology as it is both thought and lived -- the urgency of the precarious moment we are in together as a planet. The paper explores points of divergence and of connection in Dube's and McFague's propositions for thinking theologically about the sacredness of the planet we inhabit.

AbstractAlthough the gospels report many arguments between Jesus and his opponents, Jesus often engages in non-oppositional (both/and) discourse to show us how to get beyond binary, oppositional thinking in order to love one another, including our enemies. I examine the gospel discourses through several lenses: * AnaLouise Keating, who offers a womanist perspective of discourse. [AnaLouise Keating, Transformation Now!: Toward a Post-Oppositional Politics of Change (University of Illinois Press. Kindle Edition, 2013)] * Musa Dube, who offers an African post-colonial perspective of scriptural analysis.[Musa Dube, Postcolonial Feminist Interpretation of the Bible (St. Louis: Chalice Press, 2000)] * My own dissection of argument broken into ethic, strategy and tactics. Most advocates of nonviolence focus on why it is important. I start with the ethic of nonviolence as a given and explore how Jesus’ words and discourse undergird and guide his actions, especially in countering violence and hard-headed opposition. I examine those gospel passages in which Jesus counters the oppositional thinkers and doers of his day with non-oppositional responses and challenges. I focus on his discussions with Satan, co-equal critics, followers, the powers of empire, and outsiders.

AbstractThe era of Globalization - characterized by the end of the bi-polar world order and the expansion of neo-liberal capitalism as well as the compression of the world through new communication technologies - has already stamped its mark on theology. Especially those theologies which consider themselves as contextual undergo deep transformations from localization to deterritorialization, from being mono-cultural to hybridity and from being community centered to multiple belonging. The shift from contextualization to glocalization that becomes visible behind these processes is traced in the works of two African and one Asian woman theologian as well as one Asian male theologian. While Musimbi Kanyoro, Kenya, is still practicing a late modern form of inculturation theology, with the works of Musa Dube, Botswana, Kwok Pui-Lan, us, and R.S. Sugirtharajah, UK, postcolonialism irrupts into contextual and intercultural theological reflection. As a consequence the pendulum swings from the particular back to the universal, now defined as exchange and interdependence.

AbstractThis article tells the story of Musa Dube's interpretation of the Bible. It is not a biography of Dube's personal life but rather a story of how she has contributed to the direction of African biblical scholarship; it is a story of how biblical scholars can participate in the life of Christian communi-ties. The article begins with a brief biography of Dube. This section is followed by a panorama of the history of African biblical scholarship. The methods Dube uses to interpret the Bible are then reviewed. The article concludes by showing that although Dube has built on a foundation that was laid by earlier African biblical scholars, her contribu-tion has been revolutionary.