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用户:Christinali13082/后殖民神学

背景

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后殖民神学是从后殖民主义的角度再思神学。正如在后殖民主义的论述中，“后殖民”语带双关，既可以是时间性的指“殖民之后”，亦可以是描述对于“殖民”时期的反动。一般来说，后殖民主义和后殖民神学是取后者的意思。[1]

后殖民神学认为，过往的基督宗教是以西方形式主导，被欧洲殖民主义所定义和塑造。因此，欧洲中心主义成为其潜台词，无形中确立、合理化、甚至巩固了殖民剥削，并推动欧洲人在文化和价值观上的优越感。[2] 因此，必须再思过往视为正统的西方基督宗教，抽取其中有殖民主义影子的部份，并尝试建构出其他的诠释和解读。[3]而后殖民神学所采取的进路，是藉着“重新审视本土文化可对神学和圣经研究所作出的贡献”[4]。

早在第二次世界大战后不久，国际已出现非殖民化现象。然而，后殖民主义的论述却迟迟未出现，在1970年代末才渐现头角。后殖民神学作为后殖民主义的后浪，便相应地更迟出现，在1990年代才浮现。[5]

著名的圣经学者包括 R. S. Sugirtharajah 和 Fernando Segovia；而神学学者则包括Musa W. Dube、黄慧贞、郭佩兰、Mayra Rivera。[6]

圣经研究

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在基督教研究的各范畴中，圣经研究与文学分析最为相近。因此，后殖民主义的思潮亦最先被应用在圣经研究之中。[5]

圣经研究采纳后殖民的研究方法，在审视现存的圣经诠释和建构新诠释时，便格外留意“殖民主义的扩张、统辖、和帝国主义”等议题。[7]在过往，欧洲的研究进路垄断了学界；如今，因为殖民主义当道而一度备受忽略的非西方本土进路，亦被重新检视，以期达致一种“适切被殖民文化的圣经诠释”。[4]因此，在圣经研究传统必须再思解经学和释经学；在翻译时，考虑各地的本土视角，甚至转而以本土视角为主轴。

在诸位学者之中，R. S. Sugirtharajah是后殖民圣经研究的翘楚。他在其著作 The Bible and the Third World 中，勾勒后殖民的三个研究诠释的进路：本土或白话进路、解放进路、和后殖民进路。[8]

后殖民主义对于圣经研究作出了一定的贡献。首先， There are certain benefits of applying postcolonial criticism to biblical studies. First, it opens up potential areas and possibilities for interdisciplinary work, enriching the discipline by enabling multiple approaches to bring in their insights. Second, it allows for criticism towards the way things are done, including the principles and presuppositions of the field. In addition, it also avoids detachment from the contemporary world, as work done in the discipline would have to respond to postcolonial contexts.[9]

基督教宣教历史

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Reviewing 基督教历史 from a postcolonial critical perspective, 历史 is realised to be intrinsically more than just impartial facts. As history is essentially a narrative of what happened, it is always an interpretation, which is "bound by time, place, and the social, political, religious, cultural and economic positions of writers," and a representation, being an "interested construction of representation through which power is expressed, reflected, and exercised."[10]

Postcolonial historical methods, therefore, begins with tracing the development of the dominant narrative, followed by a critical reassessment of the sources and the historiography of the mainstream narrative, and finally teasing out the colonial taints and construct new, alternative narratives.[11] This is especially relevant in the history of churches in which missionary work has been heavily involved, as such historiographies tend to have more difficulty in treating Western engagement and local churches from an egalitarian perspective.

As such, postcolonial criticism contributes to the discipline by putting forth a recognition that current narratives are, or at least are likely to be, shaped by the colonial context. This leads to the awareness that there could be, and should be, alternative representations of those parts of history. Biased historical readings are therefore prevented or at least reduced. [12]

基督教神学

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Given the short history of engaging with postcolonial criticism, postcolonial theology as a field of study is still "in its infancy."[5] It is argued by R. S. Sugirtharajah that its development is further held back by Western reluctance of analysing the theological implications of colonial imperialism.[13]

However, theologians from the colonised non-West such as 宋泉盛 and 郑玄镜 have long been theologising with reflection or even resistance against the colonising West. Interpreted from the perspective of postcolonial criticism, these theologies could be retrospectively categorised as postcolonial theology.[14] Geographically, they could also be conceptualised according to the three main continents, Africa, Asia, and Latin America. Regional theologies are also influenced by other intellectual trends, such as 解放神学 or 妇女神学.

非洲神学

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主条目：非洲神学

African theology as a term first appeared in 1965 at the All Africa Conference of Churches, and could be identified as "an attempt by Africans to give theological articulation to their spiritual, political, and economic struggles". Thus, it is primarily concerned with theologising in two aspects: "inculturation" and "liberation."[15]

It is influenced by liberation theology, and also has an interesting relationship with 黑色神学, which influenced South African theology, especially during and after the 南非种族隔离.[16]

亚洲神学

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Asian theology could be understood to be inherently postcolonial, moving towards a "discontinuity with Western theology and denounced the usefulness of a theology that allied itself with colonial powers and their dominance."[17] This resonates with the strong currents of nationalism. However, since Asian churches have historically been considered under colonial authorities, theologians have had to wrestle with the tension (or even conflict) between religious and national identity. In addition, its focal points include indigenisation, liberation from poverty, as well as practical commitment in engaging with the praxis of reality.[18] Hence, the influence of liberation theology is easily notable.

Asian local theologies include: 贱民神学 in South Asia, 民众神学 in South Korea, and 部落民 theology in Japan.[19]

拉丁美洲神学

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主条目：解放神学

The Latin American Church has been famous for their liberation theology, which influenced numerous theological trends worldwide. It is arguably the earliest postcolonial resistance to western dominance. In comparison, it seems more politically minded, and less concerned in formulating an inculturated theology.

Inspired in the 1950s within the 天主教会, it critiques the colonial situation in three ways, addressing how oppression was structurally enforced by the authorities, complicit by the church, and internalised by the oppressed themselves. [20]

参看

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参考文献

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脚注

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  1. ^ Sugirtharajah 2006，第8页.
  2. ^ Amaladoss 2014，第107页; Rakotonirina 1999，第157页; Steele Ireland 2008，第683-684页; Sugirtharajah 2006，第16页.
  3. ^ Althaus-Reid & Thompson 1999，第i-ii页.
  4. ^ 4.0 4.1 Steele Ireland 2008，第684页.
  5. ^ 5.0 5.1 5.2 Kwan 2014，第9页.
  6. ^ Althaus-Reid & Thompson 1999，第iii页; Kwan 2014，第10-13, 18-22页; Steele Ireland 2008，第683页.
  7. ^ Sugirtharajah 2006，第17页.
  8. ^ Sugirtharajah 2001，第7-9, 175-275页.
  9. ^ Sugirtharajah 2006，第17-18页.
  10. ^ Rakotonirina 1999，第158-159页. Also discussed in Styers 2009，第853.页
  11. ^ Rakotonirina 1999，第162, 173页.
  12. ^ Rakotonirina 1999，第167-168, 173页.
  13. ^ Sugirtharajah 2006，第19页; Sugirtharajah 2004，第22页.
  14. ^ Kwan 2014，第10页.
  15. ^ Martey 1993，第xi页; Pato 1994，第153页.
  16. ^ Pato 1994，第156页.
  17. ^ Wong 1997, p.31, cited in Kwan 2014，第11页.
  18. ^ Wong 2002, p. 21, cited in Kwan 2014，第11页.
  19. ^ Amaladoss 2014，第9-10页.
  20. ^ Keller, Nausner & Rivera 2004，第5-6, 8页.

参考书目

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Althaus-Reid, Marcella; Thompson, T. Jack. Editorial. Studies in World Christianity. 1999, 5 (2): i–iv. ISSN 1354-9901. doi:10.3366/swc.1999.5.2.i. 
Amaladoss, Michael. Wilfred, Felix , 编. The Oxford Handbook of Christianity in Asia. Oxford: Oxford University Press: 104–120. 2014. ISBN 978-0-19932-906-9. OCLC 867613418.  |chapter=被忽略 (帮助)
Keller, Catherine; Nausner, Michael; Rivera, Mayra. Introduction: Alien/nation, Liberation, and the Postcolonial Underground. Postcolonial Theologies: Divinity and Empire. St. Louis: Chalice Press-Christian Board. 2004: 1–19. ISBN 978-0-82723-001-9. OCLC 823170251. 
Kwan, Simon Shui-Man. Asian theologies and the postcolonial. Postcolonial Resistance and Asian Theology. Routledge studies in Asian religion and philosophy. Abindon: Routledge. 2014: 9–31. ISBN 978-1-31588-219-2. 
Martey, Emmanuel. African Theology: Inculturation and Liberation. New York: Orbis Books. 1993. ISBN 0-88344-861-0. 
Pato, Luke Lungile. African Theologies. de Gruchy, John W.; Villa-Vicencio, Charles (编). Doing Theology in Context: South African Perspectives. Theology and Praxis 1. New York: Orbis Book. 1994: 152–161. ISBN 978-0-88344-989-9. 
Rakotonirina, Rachel A. Power and Knowledge in Mission Historiography: A Postcolonial Approach to Martyrological Texts on Madagascar 1837-1937.. Studies in World Christianity. 1999, 5 (2): 156–176. ISSN 1354-9901. doi:10.3366/swc.1999.5.2.156. 
Steele Ireland, M. Postcolonial Theology. Dyrness, William A.; Kärkkäinen, Veli-Matti (编). Global Dictionary of Theology. Downers Grove: InterVarsity Press: 683–687. 2008. ISBN 978-1-84474-350-6. OCLC 895440122. 
Styers, Randall. Postcolonial Theory and the Study of Christian History. Church History. 2009, 78 (4): 849–854. ISSN 0009-6407. doi:10.1017/S0009640709990552. 
Sugirtharajah, R. S. Charting the Aftermath: A Review of Postcolonial Criticism. Sugirtharajah, R. S. (编). The Postcolonial Biblical Reader. Oxford: Blackwell Publishing. 2006: 7–32. ISBN 978-0-47077-508-0. doi:10.1002/9780470775080.ch1. 
——. Complacencies and Cul-de-sacs: Christian Theologies and Colonialism. Keller, Catherine; Nausner, Michael & Rivera, Mayra (编). Postcolonial Theologies: Divinity and Empire. St. Louis: Chalice Press-Christian Board. 2004. ISBN 978-0-82723-001-9. OCLC 823170251. 
——. The Bible and the Third World: Precolonial, Colonial, and Postcolonial Encounters. Cambridge: Cambridge University Press. 2001. ISBN 978-0-51161-261-9. doi:10.1017/CBO9780511612619. 
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