[BOOK REVIEW] Troubling (Public) Theologies: Spaces, Bodies, Technologies
Troubling (Public) Theologies: Spaces, Bodies, Technologies
Troubling
(Public) Theologies: Spaces, Bodies, Technologies edited by Jione Havea, published
in 2023 by Fortress Academic and Lexington Books. This book is the result of
the eDARE 2021 program organized by the Council for World Mission (CWM).
Presenters/contributors in this forum come from various backgrounds, including
activists, artists, poets, pastors, and academics. This book provides fresh
perspectives and inspiring energy from points of view rarely heard of in
mainstream theologies.
In this book there are 15
contributors who each wrote 1 chapter. These chapters are grouped into three clusters
of essays. These writings try to reconstruct standards in public theology in
three general areas: spaces, bodies, and technologies. Based on these
three areas, the book is organized in a somewhat surprising sequence: The Public Spaces is placed first,
highlighting the African, Asian, and Pacific contexts – as noted above, outside
(rarely heard in) mainstream theologies. The
missioned bodies placed in the second part, as victims under the aggression
of missionaries and colonialism. Meanwhile, Technologies
placed in the third section covered topics such as Dalit consciousness, cyborg mindfulness,
traditional art and novels.
Before entering into the 3
writing clusters, this book begins with an introduction along with two chapters
that regulate the scope of discussion and explain the writing structure of this
book in three writing clusters. These three groups of writings are followed by
a concluding chapter entitled “Unending.” Havea admits that the structure of
this book is deliberately problematic (unconventional).
In chapter 1, Jione Havea
coordinates the position of the essays within these three clusters by
presenting a reinterpretation of the story of Lazarus according to John
11:1-12:11, in conversation with the works presented at eDARE 2021. In this reinterpretation,
Havea focuses on spaces (public and private), bodies (that move and recline),
and technologies (which has the potential to move communications and heavy
objects) which are not explicitly mentioned in the narrative. With this
reading, he positions the writings in this book into three clusters/groups of
writings.
In chapter 2, the five poems
presented in the eDARE 2021 program are presented again in a series entitled “Dare
to Hear.” In line with the reinterpretation of the character of Lazarus as a haunting
character, these poems challenge the readers to listen to neglected spaces
(such as those of Dalits and rape victims), compromised bodies (such as those
who are healed or raised from the dead but later neglected) and technologies that
are important but often underestimated (such as the tools the poor used to
build their masters' houses).
The first cluster of writings is
entitled “Rereading (from) Public Spaces.” This segment features contributions
from four different authors, spanning from Chapter 3 to Chapter 6. In this
section, Havea contends that public spaces serve as arenas for theological
practice and the interpretation of Bible texts. Concurrently, public spaces
also function as venues for the reevaluation and reinterpretation of sacred biblical
texts. The dynamics related to place and space will be described in more detail
in this first writing cluster.
In chapter 3, Mutale Mulenga
Kaunda presents a critical examination of the use of the Bible which is often
read literally, even when applied in a political context. This goes against
what African women theologians (known as public theologians) have struggled
for, namely reading the Bible with suspicion and awareness to challenge
patriarchal culture and hierarchies in biblical texts. According to Kaunda, the
Bible should not be used in such a simplistic way, because it can encourage
patriarchal discourse, demean human dignity, and alienate non-Christian
religious communities.
In chapter 4, Jasmine Devadason
presents an alternative to reading Ecclesiastes from a post-colonial Dalit
feminist perspective that expresses hermeneutical views of liberation that are
relevant to the public sphere. The objective of this reinterpretation is to
dismantle the unequal power dynamics and hierarchical structures that serve as
the fundamental sources of oppression, marginalization, injustice, and
inequality within society.
Devadason’s method involves
removing the voice of the oppressor from the text and reconstructing it to
explore its potential as a tool for liberation. This process of decolonization
is carried out with a clear elucidation of the strategies of colonization
present within the text, allowing readers to identify and reject oppressive
elements, find the voices of the marginalized public embedded within the text,
and formulate a post-colonial future amidst the ongoing oppression.
In chapter 5, Maria Fe (Peachy)
Labayo highlights a different type of public space – namely the mourning space among
Filipinos – through a rereading of the book of John 11:38-44. If Lazarus was a
Filipino, and if he had died in the Philippines, the story would of course be
different. As we might expect, Labayo interprets this Bible story differently.
Labayo's reflections were carried out in two stages: First, by bringing Lazarus to the Philippines, and
second, by infusing his Filipino worldview in understanding, even giving back
responses to Bible stories. This also applies to readers in other contexts, as
we tend to interpret Bible stories through the lens of our own personal
experiences, often diverging from the original intentions of the biblical
writers.
Finally, the first group of
writings ends in chapter 6 by Brian Kolia, presenting an alternative approach
to reading the Bible, using the concept of mālie (meaning "humor"
as well as "gentleness" in Samoan), which is very popular in among
the people of the Pacific (Oceania) region. Kolia underscores that
historically, the missionaries have taught the Bible to the people of Pasifika
in a manner that led them to stop looking for and appreciating the mālie
element when engaging the Bible. Kolia effectively illustrates the relevance of
the “mālie“ concept by examining the story of the complaining Israelites in
Exodus 14.
From the series of writings in
this first part, we can see challenges in reading the Bible and theology in
public spaces, as well as (for whose interest) opportunities to read public
spaces as living texts. Although public spaces can be controlled, contested, and
even occupied, they inspire decolonization, resistance, humor, and talking back
to biblical texts and established theologies. However, in order to realize the
latter (responding to established theology), much more re-imagining and
reconstruction of views is still needed.
The second cluster of writings is
entitled “Rereading (with) Missioned Bodies.” This section comprises contributions
from four different authors (Chapters 7 to 10). In this section, Havea reveals
how “missionary bodies” roamed the world in the vehicles of colonial empires to
convert and muffle the voices of evangelized populations. Not long after that,
these “missioned bodies” (who were evangelized) started voicing their own
opinions, fighting back, even standing up and teaching the missionary-sending
countries. This second cluster of writings was written to showcase the wisdom
of these mission bodies in their struggle to speak, resist, and teach.
In chapter 7, Lalmuanpuii Hmar
reveals some of the impact of British colonialism on the Mizo tribal community
in Northeast India. The missionary movement at that time was influenced by the
belief in racial superiority, namely that their role as the support of the
empire was absolute and undeniable. On the other hand, the British colonialists
did not fully understand the Mizo people and their culture. Missionaries called
Mizo's poetic language "paganistic." Questions need to be asked when
we study the impact of imperialist power on changing the outlook of the bodies
(people) who receive the mission.
In chapter 8, Peter Cruchley asks
these questions by following the legacy of slavery in Africa and raising the
voices of "de-colonial" that were previously neglected. Their
theology offers resistance to Massa Jesus
(Jesus in the context of the White Christian Empire which is synonymous with
missionary bodies). The experiences and stories of brave people seemed to
create a magnificat, where Massa Jesus
stepped down from his throne. Their actions, which tended to refuse to
cooperate, to disagree, to write letters, to flee, to rebel, and to stand in
solidarity, made a very significant contribution to the struggle of the slaves
against slavery, and show us the development of the decolonial anthropology
that emerged in the context of the empire and its missionaries.
In chapter 9, Raj Bharat Patta,
an immigrant from India who now lives in the British Empire, begins his
discussion by referring to Fergus Kerr's statement, that "It is Liberation
Theology that is needed by England." Patta offers Dalit liberation
theology as a framework for the public liberation theology Britain needs. There
are things that British people can learn from the Dalit experience, namely: the
problems of hunger and racism are very important theological struggles, so
British public liberation theology must be anti/against hunger, racism and
imperialism.
In chapter 10, Ericka Shawndricka
Dunbar follows the views of Mitzi Smith, who interprets the story of the
Syrophenician woman in Mark 7:24-30 through the lens of a womanist hermeneutic
called "sass" — a legitimate contextual language that describes
resistance to interlocking systems of oppression. Smith considered
"sass" to be "mother tongue," that is, a subversive,
assertive way of speaking, a form of female speech that allowed black women to
know, seek clarification, or refuse to be silenced or dismissed.
Dunbar builds on the hermeneutic
framework (sass) introduced by Smith and shows that the Syrophenic woman
not only fights against the interlocking system of oppression, but also invites
Jesus to be involved in public theology. As a result of this powerful
interaction, it was not only the daughter of the Syrophenician woman who was
given the opportunity to return to life, but also other non-Jews, and even
Jesus himself. In this way, the public theology that this woman and Jesus
discussed is a theology that is inclusive and relevant to everyone.
The
main message of this second collection of writings is that "missioned
bodies" can speak, practice, and teach theology, even to their former
masters. The theologies that emerge from shared readings of "missioned
bodies" can help us reimagine and reposition theology for today.
The third cluster of writings is
entitled Rereading (across) Broad Technologies. This section is filled by four
contributors (Chapters 11 to 14). In this section, Havea emphasizes that
technology does not originate from modern engineers or the science and
technology era. Every culture has its own distinctive technology, and each
technology can influence the formation of the theologies we practice in the
public sphere.
In chapter 11, Shuu Sam Varughese
focuses his attention on the Indian group known as Dalits. This group is often
ignored in religious and historical teachings, and is even considered not
human. Varughese's research supports the view of technology espoused by B.R.
Ambedkar. Ambedkar argues that technology can free Dalits from jobs based on
caste, allowing them to tap into their creative potential and work to abolish
the caste system. Ambedkar's argument prompts us to reconsider the relationship
between technology, caste bodies, and human well-being. It also provides an
opportunity for us to critically interact with theological views of technology
as a means of redemption.
In chapter 12, Iljoon Park
highlights the challenges faced by political theology in dealing with the
cyborg world. Our lives have become deeply tied to virtual worlds, where we
connect our nervous systems with both digital and cyborg worlds. Life as a
cyborg isn't just a possibility; it's a reality we have experienced. However,
unfortunately, living as a cyborg does not free us from work, but rather
exploits our nervous energy for the benefit of the semiocapitalist system.
Because of that, we have to endure a very simple life, which is ironic in the age
of Homo Deus.
The question is, how should
theology address this technological challenge in terms of increasing
inequality? The Christian concept of the “divine family,” in which all humans
are considered brothers and sisters, could be a way to overcome current social
divisions. In addition, we can understand the Christian concept of incarnation
in a broader way, namely as "intercarnation." It proposes a new meaning
for being human in an interconnected society, not to legitimize Homo Deus
society, but to care about the pain and suffering felt by humans, animals,
plants, natural resources, and the earth. Pain spreads throughout the world,
and the true meaning of incarnation is to be co-existent in the pain and
suffering of beings on earth.
Intercarnation
means caring about the pain and suffering experienced by all forms of being.
Life is not about self-automatic production, but about "making-together"
(sympioesis). Every form of being is bound in the web of life. This suggests
the need for a theology of sympoiesis, in which the unit of existence is not
the individual but the collective.
In chapter 13, Su-Chi Lin
introduces another form of technology called indigenous art. Many contemporary
churches in Asia have embarked on efforts to integrate the arts into their
worship experiences, both inside and outside the church, with the aim of
generating compassion or encouragement to empower local communities. The
question that arises is, to what extent is this space designed for communal
worship not only intended to strengthen the congregation's faith, but also to
fulfill ethical responsibilities towards a world in need? Indigenous art, as
sacred texts, sparks intercultural and interreligious dialogue from the
perspective of the marginalized, to demonstrate the strategies of resistance
used by contemporary Asian churches. Christian art and architecture serve as a
hermeneutical bridge connecting art, inculturation and social transformation.
In chapter 14, Lim Chin Ming
Stephen explores another ancient technology, namely the novel (as a literary
art). In a political context, Lim is concerned with the rise of
authoritarianism, particularly under the guise of nationalism. In the context
of hermeneutics, Lim offers a rereading of Exodus 1-18, through conversation
with neglected voices, to highlight the importance of listening. Lim took
inspiration from “Interpreter of Winds” (2019) by Fairoz Ahmad. Following
Ahmad's view, Lim carefully read Exodus 1-18 in the Bible and Surahs 41:15-16
in the Qur'an to broaden the way we read the Exodus narrative. By linking
hermeneutics to the concept of wind (ruach), Lim wanted to highlight the
eclectic potential of wind as a way of demonstrating the benefits of listening
to it. Its main aim is to understand how wind (ruach) can play a role in
seemingly hopeless situations, while still resisting attempts to reduce praxis
to a single, oppressive conception.
This collection of writings in
the third part invites us to interact with technology, in a very broad sense,
especially when we do theology, which is basically always public action.
Technology is therefore a text producer and in essence is a text that is
present in public spaces.
After
the third cluster of writings, this book is closed with another segment titled Unending, filled in by one contributor
(Chapter 15). In this passage, Michael. N. Jaglssar invites us to continue to
reflect on many things, especially around the nature of the texts that appear
in the theology of redemption.
Troubling
Ultimately,
the book's title, "Troubling (Public) Theology" reflects its ultimate
goal: to re-imagine and revive theological practices while broadening the
theological horizons as a whole, with a special emphasis on public theology.
This book can be said to be troubling
at least in three ways: First, these writings inspire re-imagining and
inherently re-positioning of the subject matter – here, public theologies.
Hence the question arises, is there a theology that is not public? This brings
us to the second concern offered by the book. These writings portray all
forms of theology (not just those explicitly labeled as "public
theology") as inherently public endeavors. This view may be unsettling to
theologians who have previously ignored/underestimated the public dimension and
purpose in theology. Third, these writings illustrate that theology (in
general sense) should be inherently troubling. From this point of view,
theologies that are not troubling, or which do not have a provocative quality,
are seen as having no public relevance.
Editor : Jione Havea
Book title : Troubling (Public) Theologies
Subtitles : Spaces, Bodies, Technologies
Series : Theology in the Age of Empire
Place : Minneapolis
Publisher : Fortress Academic
Year of Issue : 2023
Bold : 238 pages
ISBN : 978-197-87144-0-3
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