Kgarebe (virgin) and carnal knowledge: Reading Genesis 19:30–38 from the margins

In this article, issues of carnal knowledge, gender (read: daughters) and agency as evident in selected texts from the Judeo-Christian tradition and the African context in South Africa are interrogated. Do the ideologies embedded in religious texts endorse unequal power relations between male and female human beings (batho)? Of particular interest for the present investigation is the issue of carnal knowledge as it is understood in African (Northern Sotho) contexts and the Hebrew Bible (cf. Gn 19) context. Informed by the insights from both the African and the ancient Israelite contexts, the key questions that this essay seeks to engage are: when the notion of carnal knowledge is engaged with, in the context of daughters in both African and biblical contexts, which insights may emerge? Can such insights contribute to the affirmation of daughters as persons with agency? Contribution: Dealing with a scarcely researched upon topic within the circles of South African Old Testament scholarship, that is, the OT text (Genesis) (sex)uality and the agency of younger women (read: daughters), through the knowledge produced herein, the HTS will be enabled to make a needed impact in patriarchal African and global contexts

A literary figure or patriarchal reality? Reflections on the ‘ēšet hayil in light of depictions of womanhood from selected Yorùbá and Sotho proverbs

In varying Jewish and African contexts (cf. the Yorùbá and Sotho in the present essay), the ‘ēšet hayil is regarded as a historical figure who should serve as a model for women both young and old. As an organic scholar within an African context, I am both fascinated and also challenged by how biblical notions of gender and womanhood, as portrayed in the paean on the ‘ēšet hayil in Proverbs 31:10–31, seem to be at variance with notions of gender and womanhood as depicted in some Yorùbá and Sotho proverbs. Noting the emphasis in Proverbs 31:10–31 on the positive image of the ‘ēšet hayil as the ideal wife, this article shows that overall, in the African proverbs, the woman is depicted positively as a mother, though many proverbs (cf. especially the Yorùbá proverbs) cast the woman as a wife in a negative light. It is argued that the epitome of womanhood, which in Proverbs 31:10–31 is the ideal wife, appears to stand in tension with the image of a good mother and of a bad wife observed in some of the African proverbs. This article therefore focuses on the kind of gender- and family-conscious hermeneutic that may be envisioned when Proverbs 31:10–31 is read in the Yorùbá and Sotho contexts. Intradisciplinary and/or interdisciplinary implications: The research carried out in this article entails Old Testament Studies, Gender Studies and African Languages. Sotho and Yorùbá proverbs on womanhood are used as a hermeneutical lens to interrogate the text of Proverbs 31:10–31, resulting in fresh insights on womanhood. The resultant output makes a needed contribution in challenging patriarchal ideologies and contexts

A Woman with Multiple Identities

The word “life” appears in a variety of contexts in Old Testament (OT) scholarship. Included are the use of non-technical senses from ordinary language and the associated folk-philosophical assumptions implicit therein. This article investigates whether and to what extent the recent history of interpretation reflects what the philosopher of religion Don Cupitt refers to as the “turn to life” in everyday speech. To test the hypothesis, samples of the relevant data are selected from the related second-order discourses of popular Bible translations and prominent theologies of the OT. The analysis shows strong correlations in terms of quantitative and qualitative conceptual-historical diachronic variability. Thus, it is concluded that the emergent quasi-religious sense of “life” in ordinary language is also a supervening folk-philosophical concept, concern and category in contemporary OT scholarship. https://doi.org/10.17159/2312-3621/2023/v36n1a11

Proverbs 31:10-31 in a South African context : a bosadi (womanhood) perspective

One of the presuppositions of the present research is that readers and their contexts play a significant role in the interpretation of biblical texts. The key text of this thesis is Proverbs 31: 10-31 and the main readers are African women in a kyriarchal South African (Northern Sotho) context. Given their context of a multiplicity of oppressive forces ( racism, sexism, classism and African culture), how can these women read Proverbs 31: 10-31 appropriately with a view to their liberation? The researcher proposes a new woman's liberationist perspective, a Bosadi perspective, a perspective committed amongst others, to the African-ness of the African woman in South Africa. The question is: If Proverbs 31:10-31 is read from a Bosadi (Womanhood) perspective, how will the Northern Sotho women in a South African context find the text - a text emerging from a kyriarchal Hebraic culture? Will they find it to be oppressive or liberative or will it be found to be containing both elements? The present researcher, like many reformist women liberation biblical scholars (cf some feminists and womanists ), argues that though the Bible emerged from patriarchal cultures, and contains elements oppressive to women, it also has liberative elements. Through the use of socio-critical hermeneutics, reception criticism and historical-criticism, evidence supporting this came to light as the present researcher re-read Proverbs 31:10-31 from a Bosadi critical perspective. It is therefore argued that when the Bible was used by the previous proponents of apartheid to subordinate people of other races, Black Theologians re-read the Bible from a Black perspective and used it for the racial liberation of Black South Africans. Likewise, an average South African woman, particularly an African woman, is basically a victim of male interpreters who use the Bible to subordinate women. It is the task of all African women to take the responsibility upon themselves to use appropriate tools in re-reading the Bible in order to discover that the Bible does not only alienate them, it is also the liberating word; the word which makes more sense to them because of their relationship with the Word which became flesh (Jn 1:1).D. Litt. et Phil. (Biblical Studies

Solid state dewetting of a metal –semiconductor bi-layers deposited onto c-Si substrate

A bi-layers stack consisting of a semiconductor thin film of a varied thickness and a very thin Pd layer (SiC/Pd/c-Si).was deposited onto c-Si by e-beam evaporation at room temperature. The multi-layers structure was subjected to a thermal annealing process at near eutectic temperature of the Si – Pd phase. It is noticed, through top view SEM and cross-section STEM analyses, that the sandwiched Pd metal layer dewets from the interface with the c-Si substrate in well dispersed nanoparticles and it diffuses inward onto the top few monolayers of the substrate; at times it permeates shallowly through the SiC semiconductor top layer. The size distribution of the nanoparticles was found to be closely linked to the thickness of the top semiconductor layer

Journal of African Christian Biography: v. 2, no. 4

A publication of the Dictionary of African Christian Biography with U.S. offices located at the Center for Global Christianity and Mission at Boston University. This issue focuses on: 1. The Martyrdom of Bernard Mizeki. 2. Bernard Mizeki. 3. Manche Masemola and Albert Luthuli: Iconic Figures of South African Christianity. 4. Manche Masemola. 5. Albert John Mvumbi Luthuli. 6. Multi-Talented Peacebuilder: Ambassador Dr. Bethuel A. Kiplagat. 7. Recent Print and Digital Resources Related to Christianity in Afric

An African-conscious female's reading of Steve Biko

Papers presented at the Forum for Religious Dialogue Symposium of the Research Institute for Theology and Religion held at the University of South Africa, Pretoria, 23-24 August 2008.Research Institute for Theology and Religio

Is Ruth the "eset hayil" for real? An exploration of womanhood from African proverbs to the threshing floor (Ruth 3:1-13)

Peer reviewedContradictory definitions of what a worthy womanhood is, have in many contexts, including African contexts, caused divisions within religious institutions, families and communities at large. In Christian African contexts, definitions of worthy womanhood emerging from various Bible interpretations, and shaped by different African cultures, have influenced and continue to influence views concerning women and men, boyand girl-children, even as these mould our definitions of what affirming gender relationships (should) entail. In Ruth 3:11, Boaz, the wealthy Judahite man, informs Ruth, the poor foreign (Moabite) widow, that the assembly of Judahite men knows that she is the 'ēšet ḥayil, the woman of substance. Which images of womanhood are revealed when some African proverbs are read in conjunction with Boaz’s words in Ruth 3:11? Do these images indeed reveal Ruth as the woman of substance? Do they resonate with those who seek affirming definitions of womanhood in our African contexts? This article will address these questions, among others.Research Institute for Theology and Religio

EATING THE LOUSE AND ITS LARVA! THE INDIGNITY OF POVERTY AS EMBEDDED WITHIN SELECTED AFRICAN AND OLD TESTAMENT PROVERBS

Go hloka le pudi ya leleme le letala, ie, to lack even a green-tongued goat, is an African idiom which reveals extreme poverty for one who lacks such a goat. Such a person “eats a louse and uses its larva as relish!” From the wisdom literature of African peoples, it becomes evident that even in pre-colonial Africa, poverty stared some in the eye. Similarly, some Old Testament scholars argue for a popular setting of the Book of Proverbs. Using the Marikana incident as a hermeneutical lens to show the indignity of poverty, I argue in this article that to be poor, is to be deprived of human dignity. Selected Northern Sotho/Pedi and Old Testament proverbs will also be used to show the indignity of living in poverty. doi: 10.7833/111-1-27</p

Tamed identities? Glimpsing her identity in Proverbs 10:1–22:16 and selected African proverbs

Notions about worthy womanhood are shaped to a large extent by the cultural contexts in which they are constructed. In the global village though, shaped as it is mainly by Eurocentric cultures, it would be presumptuous to assume that one can with certainty pinpoint what may be termed ‘purely traditional African notions of womanhood’. Also, it will be an exaggeration to argue that Africa does not have its own notions on ideal womanhood. Particularly in Christian African contexts, notions about womanhood are still shaped to a large extent by both the traditional African worldviews and the received biblical interpretations about womanhood. In the preceding scenario, one wonders if women’s identities reveal their real selves or whether they are tamed, and thus artificial. In one’s attempt to unravel notions of womanhood from both the corpus, Proverbs 10:1–22:16 and in the South African context (cf. selected African proverbs), this article has sought to answer the following main question: if images of women in selected African (Northern Sotho) proverbs (cf. also selected South African narratives) and in the book of Proverbs (cf. Pr 10:1–22:16) are brought together, what kind of picture may emerge from such a comparison