Postcolonial theology: A European Outlook
Postkoloniale Fragen, Fragen nach dem fortdauernden Erbe der kolonialen Vergangenheit, stehen im Zentrum des Feldes der postkolonialen Studien. Seit den 1990er Jahren hat sie eine wachsende Zahl von Theologen und Theologinnen übernommen, angewandt und in das Feld der christlichen Theologie übersetzt...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Aschendorff
[2020]
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| In: |
Jahrbuch für Christliche Sozialwissenschaften
Year: 2020, Volume: 61, Pages: 115-135 |
| Standardized Subjects / Keyword chains: | B
Europe
/ Postcolonialism
/ Theology
/ Contextual theology
|
| IxTheo Classification: | CG Christianity and Politics FD Contextual theology KBA Western Europe NCD Political ethics |
| Online Access: |
Volltext (doi) Volltext (teilw. kostenfrei) |
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| 520 | |a Postkoloniale Fragen, Fragen nach dem fortdauernden Erbe der kolonialen Vergangenheit, stehen im Zentrum des Feldes der postkolonialen Studien. Seit den 1990er Jahren hat sie eine wachsende Zahl von Theologen und Theologinnen übernommen, angewandt und in das Feld der christlichen Theologie übersetzt. Dieser Artikel zeichnet ihren Weg nach und beleuchtet Gespräche mit der Gender-Theorie, der Befreiungstheologie und dem interreligiösen Dialog. Nachdem die Wurzeln und Wege der postkolonialen Theologie erläutert wurden, wird ihre Zukunft in der akademischen Welt vorläufig als eine zweifache Herausforderung der Differenz, sowohl der inneren als auch der äußeren, identifiziert. Erstens stellt die postkoloniale theologische Praxis insbesondere den sogenannten westlichen theologischen Mainstream-Diskurs vor die Herausforderung, die Legitimität afrikanischer, asiatischer, lateinamerikanischer und indigener Theologien als gleichberechtigte Gesprächspartner anzuerkennen. Zweitens konfrontiert uns ein postkolonialer Blick mit der Herausforderung und den Implikationen einer nicht-hierarchischen Sichtweise religiöser Differenz. | ||
| 520 | |a First, the emergence of postcolonial criticism is located in terms of time, geography, discipline and its basis of early anti-colonial resistance (Fanon). Said’s Orientalism-Critique of Western Science is seen as a turning point in the analysis of colonialism. Hybridity, mimicry, diference and ambivalence are Bhaba’s concepts against neo-nationalisms. Spivak questions the representation of the subaltern, elaborates on epistemic violence, essentialization, ‘othering’ and remains in secularism. Mbembe coined the term postcolonialism and developed necropolitics from biopolitics. Decolonial theories refer geographically to ‘Latin America’ and show the consequences of colonization from the 15th century to the present (Quijano, Dussel, Mignolo). The rejection of deconstructivism in decolonial approaches is criticized in comparison to postcolonial perspectives. In particular, the question of religion is investigated within postcolonial debates. The end of the traditional secularization thesis (Casanova) is linked to it. In postcolonial critique, Asad showed various secularisms and neoorientalism. Mahmood elaborated subject formation, agency and human fourishing in the context of religion. In my work, which proceeds epistemologically, I understand religion, secularity and gender as intersectional, discursive and performative categories of knowledge production. Subjective deessentialized religious experiences and perspectives can be conceptualized as a contribution to the radical social imaginary and to the establishment of a solidary society. The concept of identity remains a particular problem in current research. | ||
| 520 | |a Postcolonial questions, questions about the continued legacy of the European colonial past, are central to the feld of postcolonial studies. Since the 1990s, a growing number of theologians have adopted, applied and translated them to the feld of Christian theology. More recently, European theologians have also engaged in postcolonial exercises. This article maps this ongoing journey, highlighting conversations about religion, gender, liberation and dialogue. The future of postcolonial theology in Europe is identifed as the ongoing and multidimensional challenge of diference. Postcolonial theological practice challenges especially so-called mainstream, western theological discourse, frst, to recognize the legitimacy of African, Asian, Latin American and indigenous theologies as equal partners in conversation, and second, to develop a theology of the religions and an interreligious dialogue praxis based on a non-hierarchical view of religious difference. Finally, the article explores how a European postcolonial theology might refect the light of Europe’s dark histories. | ||
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