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User:Christinali13082/後殖民神學

背景

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後殖民神學是從後殖民主義的角度再思神學。正如在後殖民主義的論述中，「後殖民」語帶雙關，既可以是時間性的指「殖民之後」，亦可以是描述對於「殖民」時期的反動。一般來說，後殖民主義和後殖民神學是取後者的意思。[1]

後殖民神學認為，過往的基督宗教是以西方形式主導，被歐洲殖民主義所定義和塑造。因此，歐洲中心主義成為其潛台詞，無形中確立、合理化、甚至鞏固了殖民剝削，並推動歐洲人在文化和價值觀上的優越感。[2] 因此，必須再思過往視為正統的西方基督宗教，抽取其中有殖民主義影子的部份，並嘗試建構出其他的詮釋和解讀。[3]而後殖民神學所採取的進路，是藉着「重新審視本土文化可對神學和聖經研究所作出的貢獻」[4]。

早在第二次世界大戰後不久，國際已出現非殖民化現象。然而，後殖民主義的論述卻遲遲未出現，在1970年代末才漸現頭角。後殖民神學作為後殖民主義的後浪，便相應地更遲出現，在1990年代才浮現。[5]

著名的聖經學者包括 R. S. Sugirtharajah 和 Fernando Segovia；而神學學者則包括Musa W. Dube、黃慧貞、郭佩蘭、Mayra Rivera。[6]

聖經研究

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在基督教研究的各範疇中，聖經研究與文學分析最為相近。因此，後殖民主義的思潮亦最先被應用在聖經研究之中。[5]

聖經研究採納後殖民的研究方法，在審視現存的聖經詮釋和建構新詮釋時，便格外留意「殖民主義的擴張、統轄、和帝國主義」等議題。[7]在過往，歐洲的研究進路壟斷了學界；如今，因為殖民主義當道而一度備受忽略的非西方本土進路，亦被重新檢視，以期達致一種「適切被殖民文化的聖經詮釋」。[4]因此，在聖經研究傳統必須再思解經學和釋經學；在翻譯時，考慮各地的本土視角，甚至轉而以本土視角為主軸。

在諸位學者之中，R. S. Sugirtharajah是後殖民聖經研究的翹楚。他在其著作 The Bible and the Third World 中，勾勒後殖民的三個研究詮釋的進路：本土或白話進路、解放進路、和後殖民進路。[8]

後殖民主義對於聖經研究作出了一定的貢獻。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]

基督教宣教歷史

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Reviewing 基督教歷史 from a postcolonial critical perspective, 歷史 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]

基督教神學

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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 鄭玄鏡 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 解放神學 or 婦女神學.

非洲神學

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主条目：非洲神學

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 黑色神學, which influenced South African theology, especially during and after the 南非種族隔離.[16]

亞洲神學

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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: 賤民神學 in South Asia, 民眾神學 in South Korea, and 部落民 theology in Japan.[19]

拉丁美洲神學

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主条目：解放神學

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 天主教會, 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]

參看

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參考文獻

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腳注

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

參考書目

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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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