Faith and freedom in Galatia [electronic resource] : a Senegalese Diola sociopostcolonial hermeneutics /Show full item record
|Title||Faith and freedom in Galatia [electronic resource] : a Senegalese Diola sociopostcolonial hermeneutics /|
|Author||Niang, Aliou Cissé|
|Description||Title from dissertation title page (viewed Feb. 4, 2008).
Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.
"Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation."
Dissertation advisor: David L. Balch.
Includes bibliographical references.
Text (electronic thesis) in PDF.
In Faith and Freedom in Galatia: A Senegalese Diola Sociopostcolonial Hermeneutics, Niang argues that the apostle Paul is a "sociopostcolonial hermeneut who acted on his self-understanding as God's messenger to create/form, through faith in the cross of Christ, free communities"--a self definition that echoes some features of ancient Graeco-Roman and modern colonial lore.^This above thesis is bolstered with contributions from social sciences, postcolonial theories, biblical hermeneutics, and an exegetical analysis of Gal 2:11-15 and 3:26-29--a method Niang calls a Senegalese sociopostcolonial hermeneutics.^^The dissertation compares the French colonial objectifications of Diola people, of Sénégal, West Africa, in the nineteenth and twentieth centuries to the Graeco-Roman objectifications of the descendents of the ancient Celts (the Gauls/Galatians of Asia Minor) as savage beasts, primitive, irreligious, fickle, bibulous, and warmongering barbarians who threatened civilization; and therefore, must be tamed and civilized/colonized. Insight was drawn from Graeco-Roman writers, modern classicists, epigraphical evidence unearthed in Asia Minor, and ethnographical conclusions on the Diola socioreligious world to show that colonial typologies were overdrawn.^Both Gauls/Galatians and Diola people had their own civilizations re gulated by complex divine judicial systems that required delicate rituals of confessions/reconciliation for wrongdoers. The exegetical and concluding sections emphasize Paul's role in bringing about an alternative mode of community construction.^He does this through a countercolonial story of faith in Jesus Christ that dismantles enslaving and negative colonial typologies, decolonizes and powerfully reshapes the mind of the colonized into free children of God who share a new common identity in Christ--an inclusive and egalitarian people in the community of God (Gal 3:26-29). In response to French colonization, Aline Sitoé, a Diola prophetess, exercised an alternative community construction parallel to that of the apostle Paul.^Niang concludes that Paul was a subversive countercolonist par excellence and sociopostcolonial hermeneutics whose Good News has the power to transform people from their ethnocentric binarism into a new creation.
|Subject||Paul, the Apostle, Saint.
Bible. Social scientific criticism.
Bible. Criticism, interpretation, etc.
Bible Hermeneutics Cross-cultural studies.
Christianity and culture.
Diola (African people) Religion.
This item appears in the following Collection(s)
- Theses and Dissertations