Consuming a Colonial Cultural Bomb

Dube, Musa W.

doi:10.1177/0142064x9902107303

Cited by 30 publications

(10 citation statements)

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“…Within African cosmology, this disconnection between living and ancestral worlds impacts the life of communities and their feelings of wholeness and disalienation (Motsemme, 2018). "High ones" or "ancestral spirits" -referred to as Badimo in Setswana -act as mediators between God and the living -they can be dead members of society or elder members of the family who have acquired sacred roles and play an important role in the welfare of families and communities (Dube, 1999). Badimo are threads connecting the present with pasts and futures (Dube, 1999;Setiloane, 1976).…”

Section: Spiritual Violence and Grave Desecrationsmentioning

confidence: 99%

“…“High ones” or “ancestral spirits” – referred to as Badimo in Setswana – act as mediators between God and the living – they can be dead members of society or elder members of the family who have acquired sacred roles and play an important role in the welfare of families and communities (Dube, 1999). Badimo are threads connecting the present with pasts and futures (Dube, 1999; Setiloane, 1976). These connecting threads need to be maintained and honoured, often at place-specific ancestral sites.…”

Section: The Violence Of Dislocation and Denigration Of The Deadmentioning

confidence: 99%

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Living and dying in the shadow of coal: Relocating social death and its contestations in Lephalale

Luckett

2023

Environ Plan D

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Marapong, “place of bones”, is situated in the shadow of the coal-fired Matimba Power Station and Grootegeluk coal mine in Lephalale, northern South Africa. Marapong was named after the bones of a local woman, Salaminah Moloantoa, which were found during the development of Grootegeluk in 1973. That same year her bones were buried on Naawontkomen farm where she had lived. Thirty-four years later with the construction of coal-fired Medupi Power Station, Moloantoa’s bones became the site of industrial construction again in this current iteration of extractivism. Working from two provocations that emerged during fieldwork – we are dead here and the mines turn our lives upside down – I relocate social death and its relation to different kinds of violence that constitute racial capitalism in this city of coal. In so doing, I engage with literature on Afropessimism, the black radical tradition, and land and ancestral struggles and argue for reconceptualising social death as grounded in place and time rather than a totalising ontological condition. Such a rereading emphasises relationality and the processes of contestation over land, life, and death, that open up futures beyond that of bones becoming coal for fossil fuel development.

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Section: Spiritual Violence and Grave Desecrationsmentioning

confidence: 99%

Section: The Violence Of Dislocation and Denigration Of The Deadmentioning

confidence: 99%

Living and dying in the shadow of coal: Relocating social death and its contestations in Lephalale

Luckett

2023

Environ Plan D

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“…For this reason, they located a great degree of continuity not only with historical Christianity but also with African cultures and beliefs, or what became glossed as "African Traditional Religion" (Peterson and Walhof 2002). In this sense, Christianity was often described as a vehicle of survivals, enabling some practices, structures, and beliefs to endure amidst the disintegrative onslaught of Euro-Western colonialism and postcolonialism (Daneel 1970;Dube 1999;Kibira 1974, chp. 1).…”

Section: Continuity and Discontinuity In Religious "Conversion"mentioning

confidence: 99%

New Approaches to ‘Converts’ and ‘Conversion’ in Africa: An Introduction to the Special Issue

Hurlbut

2020

Religions

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It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This literature has often focused on issues of religious change in relation to its own predilection for charismatic and Pentecostal expressions of Christianity and the distinct characteristics of cultural discontinuity within those communities. Another reason for this special issue on religious “conversion” in Africa is the relative lack of studies that engage with religious change beyond Pentecostal, charismatic, and evangelical Protestant contexts. As such, studies on the “conversion” of Ahmadi in West Africa, medieval Ethiopian women, Mormons in twentieth-century southeastern Nigeria, and Orthodox Christians in Uganda are included, as is a fascinating case of what it means to “trod the path” of Rastafari in Ghana. Taken together, these contributions suggest new and important paths forward with respect to “conversion,” including critiquing and perhaps even discarding the term in certain contexts. Ultimately, we want these articles to illuminate the many ways that Africans across the continent have engaged (and continue to engage) with beliefs, practices, ideas, and communities—including the changes they make in their own lives and in the lives of those communities.

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“…The driving force was a desire to have the Bible available in the African languages for the new converts. African biblical scholars have highlighted some of the problems caused by cultural blindness that early translations created in African theological thinking (Dube 1999; Togarasei 2009b; Mbuwayesango 2001). On other hand, Lamin Sanneh’s Translating the Message (1989) has argued that there were fortuitous and unforeseen benefits of European-led Bible translations into African languages, maintaining that the translations formed the nexus of independent theological formulations that were eventually to result in both indigenous African Churches and a distinct African theology.…”

Section: Thematic and Historic Overview Of African Biblical Studiesmentioning

confidence: 99%

African Biblical Studies: An Introduction to an Emerging Discipline

Mbuvi

2017

Currents in Biblical Research

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African Biblical Studies (ABS) can be characterized both as innovative and reactionary: Innovative, because it refuses to be confined by the methodologies, ancient concerns, and principles that govern biblical studies in the 'west' (used throughout this article to refer to the majority Euro-American scholars while recognizing the presence of other groups), and instead charts a course that is more interested in making biblical interpretation relevant to present realities. Reactionary, because its driving force is partly a critique of the inadequacy of western biblical studies in providing meaningful responses to concerns that are pertinent to African communities. A genuine ABS is therefore an amalgamation of multiple interpretive methods, approaches and foci that reflect a creative engagement of the African cosmological reality and the Bible.

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Consuming a Colonial Cultural Bomb

Cited by 30 publications

References 0 publications

Living and dying in the shadow of coal: Relocating social death and its contestations in Lephalale

Living and dying in the shadow of coal: Relocating social death and its contestations in Lephalale

New Approaches to ‘Converts’ and ‘Conversion’ in Africa: An Introduction to the Special Issue

African Biblical Studies: An Introduction to an Emerging Discipline

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