the irreversible forced hybridization of colonialism. Who can authoritatively assess what counts as genuinely indigenous and as genuinely African-or, genuinely African for Ghana as compared to Ethiopia? And according to what criteria? Is indigeneity postcolonial by default? Overall, Lartey's passionate work pushes postcolonial theologians to search for ever richer answers to such questions to enkindle a genuinely life-affirming theology. As such it will be useful and inspiring to scholars, teachers, students, and everyone who cares deeply and desires to learn more about transformative postcolonial pastoral theology not only in Africa or African diasporas, but also globally.

No abstract

The particular vision of human, bodily life that has been adopted and developed in the neoliberal era since the 1970s is turning humans into a new kind of creature. Both our behavioral and conceptual notions of what it means to be human have been re-oriented to a vision of the “enterprising self,” the social and political actor who negotiates the world through competition, self-regulation, and rational choice. The concern of this paper is to demonstrate how this framework is theologically unsound and has a destabilizing effect on what constitutes human nature as a particular embodied existence. Attending to the rationale and theological response to the neoliberal logics, this paper seeks to promote a vision of human life and activity that is ordered and oriented to human flourishing and provide examples of resistance to the person-forming capacity of neoliberal social formations.