Abogunrin, Samuel O., and John O. Akao. Biblical View of Sex and Sexuality from African Perspective. Vol. 5. Ibadan: Nigerian Association for Biblical Studies, 2006.
Claassens, L. Juliana M., and Carolyn J. Sharp, eds. Feminist Frameworks and the Bible: Power, Ambiguity, and Intersectionality. London: Bloomsbury T&T Clark, 2017.
AbstractNoting that the ways of interpreting the Bible now practiced in the West are patriarchal and oppressive of those in other parts of the world, Dube offers an alternative interpretation that attends to and respects needs of women in the two-thirds world. In a provocative and insightful reading of the book of Matthew, she shows us how to read the Bible as decolonizing rather than imperialist literature.
Dube, Musa W., and Musimbi Kanyoro, eds. Grant Me Justice!: HIV/AIDS and Gender Readings of the Bible. Maryknoll, NY: Orbis, 2004.
AbstractThis book has six chapters: The first Chapter deals with a brief history on the genesis of African Feminist theologies as an 'irruption within an irruption' of Feminist theological movements in the world including a reflection on its relationship to the secular Feminist Movement, and to similar theologies such as Contextual Theology, Liberation Theology and the Holiness Feminist Movement. The second chapter deals with an introduction to African Feminist Hermeneutics. In this chapter, the three branches of African Feminist Hermeneutics, the general theories, principles and approaches to African Feminist Hermeneutics are highlighted. The third chapter deals with an Evangelical Feminist Biblical Hermeneutics of the Old Testament. The fourth chapter deals with an Evangelical Feminist Biblical Hermeneutics of the New Testament. The fifth is about how Malawian Christian women interpret culture, Bible and power relations to realise their own liberation and chapter 6 concludes the book.
Gabaitse, Rosinah M. “Towards an African Pentecostal Feminist Biblical Hermeneutic of Liberation: Interpreting Acts 2:1-47 in the Context of Botswana.” Ph.D. diss., University of KwaZulu-Natal, 2012.
AbstractThis study is motivated by my own experience as a Motswana Pentecostal woman who inhabits patriarchal spaces of both the Setswana cultures and the Pentecostal church. It highlights the status of women in Botswana society and the Pentecostal church. The study seeks to construct a Pentecostal feminist hermeneutic through a contextual reading of selected texts from Luke-Acts with Pentecostal women in Botswana. The Pentecostal movement is growing exponentially throughout the world, especially in Africa. Botswana is not an exception. Studies on Pentecostalism indicate that the overwhelming membership of the Pentecostal churches is female, yet the teaching and leadership are largely male dominated. Further, women are marginalised within the Pentecostal spaces through Pentecostal hermeneutics. This is ironic because the contemporary Pentecostal church traces its origins to the Pentecost narrative in Acts 2 and their theologies emerge from Luke-Acts. On the face of it, Acts 2 and Luke-Acts encourages egalitarian existence between men and women. This means that Pentecostal beliefs and doctrines are supposed to be inherently inclusive and yet accusations of gender exclusion are often levelled against Pentecostalism. Therefore, one of the other aims of this study is to explore how Pentecostal hermeneutics advances gender exclusion, and how that is contrary to the theologies that Acts 2:1-47 embody. Using narrative and feminist hermeneutical principles, the study engages with Acts 1-2 in order to establish the importance of using this text to construct a liberating Pentecostal hermeneutic. Further, Acts 1-2 are situated within the larger context of Luke-Acts and women. In order to gain insights from Pentecostal men and women about the status of women in the church and home, Pentecostal hermeneutics, and Luke-Acts, qualitative data collection methods were employed. These are focus groups, in depth interviews, participant observation and the Contextual Bible study (CBS). The data from the different research contexts is used throughout the chapters so that there is no specific chapter on data analysis. The data is filtered through feminist theoretical framework of analysis. The research sample consists of 51 Pentecostal women and 3 pastors from two different churches located in Molepolole, Gaborone and Mogobane. The ages of the women range from 17-73. The literacy levels also differ; some have never attended formal schools while some had diplomas and degrees in different disciplines.
Kanyoro, Misimbi R. A. Introducing Feminist Cultural Hermeneutics: An African Perspective. Cleveland, OH: Pilgrim Press, 2002.
AbstractIntroducing feminist cultural hermeneutics is constructed as a collective story of African women doing 'communal theology'. It begins with tales of a child marriage and an unfaithful husband, told with the aid of biblical texts. Kanyoro explains and analyzes the cultural resources, the experiences, and the practices of African women, and the role of cultural hermeneutics in reading the Bible. At the center of the book stands an African woman's reading of the book of Ruth, and the concluding chapters analyzes the cultural hermeneutics and address the issue of the accountability of the Church, its women's organizations, of women in Africa, and of African women theologians.
Masenya, Madipoane J., and Christina Landman. Their Story and Ours: Biblical Women and Us. Pretoria: CB Powell Bible Centre, 1997.
O’Brien Wicker, Kathleen, Althea Spencer Miller, Musa W. Dube, and Musa W. Dube, eds. Feminist New Testament Studies: Global and Future Perspectives. New York, NY: Palgrave Macmillan, 2005.
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