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A Karanga perspective on fertility and barrenness as blessing and curse in 1 Samuel 1:1-2:10Moyo, Chiropafadzo 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2006. / ENGLISH ABSTRACT: This dissertation seeks to develop further the theological interpretation of the books of
Samuel, by examining I Samuel I: 1-2:10 in the context of fertility and barrenness as blessing
and curse. This reading was related to the Karanga understanding of fertility and barrenness.
The contribution shows how the Biblical narrative can become a resource for ethical
reflection in African communities such as the Karanga women.
The hypotheses that guided this study, were that:
a-Fertility and barrenness in the Old Testament should be understood in close conjunction
with blessing and cursing as theological concepts in ancient Israel.
b-Fertility and barrenness could also be examined in a relevant and contextual manner by relating it to the culture and understanding of the Karanga people.
In order to achieve this, two major tasks were attempted. One: An exegesis of I Samuel I: 12:
10 in which Vernon Robbins' method of Socio- Rhetorical criticism was used. The method
helped to identify that the text is a narrative, and that the author might have been the
Deuteronomistic historian, who wrote in the period of the decline of the Judean monarchy
and when the Jews were in exile. The narrative is used to tell about the despair of the Jews,
and to inform the Jews that there was hope for restoration if they obeyed God. This ideology
is woven in the story of a barren woman Hannah who suffered the despair of barrenness and
was later blessed with a child because of her prayer and obedience to God. In the narrative
God is described as one who cares for the marginalised, and one who changes the lives of his
people, from curse to blessing. The method also helped to realise tbe culture and context of
Hannah, and made it possible to relate this culture and context to other cultures that are
similar.
Secondly an empirical survey was conducted amongst one hundred Karanga women. The
findings were that Karanga consider fertility as blessing and barrenness as curse.
The curse is experienced in the suffering of the barren women. Barrenness is used to inflict
pain, to marginalise women, and has become a major cause of divorce and death through the
spread of HIV and Aids. A reading of the story of Hannah helped the Karanga women to identify their barren problems with Hannah, and to find a new way of understanding their
own problem in terms of hope.
This study was able to prove its hypothesis both through the exegesis and the discussions of
the research findings. It was found that the narrative form of the text appealed effectively to
the understanding of Karanga women. This was possible because narrative is one of the
methods of communication that is used effectively by the Karanga in their language. Through
using Hannah as a paradigm of curse and blessing in relation to barrenness and fertility,
Karanga women were challenged to view their barren situations in a different way that is
open to accept change from curse to blessing. The study has also contributed to see how an
old text of the time of Hannah could in the present day contextually influence Karanga
women's barren experiences through holding the same culture and also by having similar
experiences barren of women. / AFRIKAANSE OPSOMMING: Hierdie dissertasie poog om die teologiese interpretasie van die boeke van Samuel verder te
ontwikkel by wyse van 'n ondersoek van I Samuel 1:1-2:10 in die konteks van vrugbaarheid
en onvrugbaarheid as 'n seën en as 'n vervloeking. Hierdie ondersoek verwys na die Karangabevolking
se begrip van vrugbaarheid en onvrugbaarheid. Die bydrae toon aan hoe die
Bybelse verhaal 'n bron vir etiese nadenke onder Afrika-gemeenskappe, soos die Karangavroue,
kan word.
Die hipoteses wat hierdie studie gerig het, was dat:
a-Vrugbaarheid en onvrugbaarheid in die Ou Testament behoort begryp te word in 'n noue
verbintenis met seën en vervloeking as teologiese begrippe in antieke Israel.
b-Vrugbaarheid en onvrugbaarheid kan ook ondersoek word in 'n relevante en kontekstuele
wyse deur dit te verbind met die kultuur en begrip van die Karanga-mense.
Om dit te vermag, is twee hooftake onderneem. Die eerste was 'n eksegese van I Samuel 1: 12:
10 waarin Vernon Robbins se metode van sosioretoriese kritiek aangewend is. Hierdie
metode het gehelp om die teks as 'n narratief te identifiseer en dat die skrywer die
Deuteronomiese historikus kon gewees het, wat in die periode van die monargie van Juda
geskryf het en ook tydens die Jode se ballingskap. Die narratief word gebruik om aan te toon
hoe wanhopig die Jode was en om hulle in te lig dat daar hoop op hul herstel was indien hulle
God gehoorsaam. Hierdie ideologie is verweef in die verhaal van die onvrugbare vrou,
Hanna, wat aan die wanhoop van onvrugbaarheid gely het en later met 'n kind geseën is op
grond van haar gebede en gehoorsaamheid aan God. In die narratief word God as die een
beskryf wat na die gemarginaliseerdes omsien en wat die lewens van sy mense vanaf
vervloeking tot seën omvorm. Die metode het ook meegehelp om die kultuur en konteks van
Hanna te begryp en dit moontlik gemaak om hierdie kultuur en konteks te verklaar ingevolge
die van ander soortgelyke kulture.
Tweedens is 'n empiriese studie onder 'n honderd Karanga-vroue onderneem. Die bevindinge
was dat Karanga-vroue vrugbaarheid as 'n seën en onvrugbaarheid as 'n vervloeking beskou.
Die vervloeking word in die lyding van die onvrugbare vroue ervaar. Onvrugbaarheid word
aangewend om pyn en lyding te veroorsaak, om vroue te marginaliseer en het 'n belangrike bron van egskeiding en dood deur die verspreiding van HIV en Vigs geword. Deur die
verhaal van Hanna te lees, het die Karanga-vroue gehelp om hul eie
onvrugbaarheidsprobleme met die van Hanna te identifiseer en om nuwe wyses te vind om
hul eie probleme te verstaan in terme van hoop.
Hierdie studie was in staat om sy hipoteses te bewys sowel by wyse van die eksegese en ook
deur die bespreking van die navorsingsbevindings. Dit is bevind dat die narratiewe vorm van
die teks duidelik tot die begrip van die Karanga-vroue gespreek het. Dit was moontlik
aangesien 'n verhalende trant een van die kommunikasiewyses is wat doeltreffend deur
Karanga-vroue aangewend word in hul taal. Deur Hanna as 'n paradigma van vervloeking en
as seën te gebruik met verwysing tot onvrugbaarheid en vrugbaarheid, is Karanga-vroue
uitgedaag om hul beskouing van hul onvrugbare toestand op verskillende wyses te betrag wat
oop is om 'n verandering te aanvaar vanaf vervloeking tot seën. Die studie het ook daartoe
bygedra om te sien hoe 'n ou teks uit die tyd van Hanna tans kontekstueel die Karanga-vroue
se onvrugbaarheidservarings kan beinvloed waar hulle uit 'n soortgelyke kultuur kom en ook
soortgelyke ervarings as Hanna het as onvrugbare vroue.
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Give us a king to govern us : an ideological reading of 1Samuel 8-12Lee, Hung-En 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The purpose of this study is to explore "who is saying what to whom for what purpose" in the text of 1 Samuel 8-12 through an analysis of the manifestations of ideology in this text. The emphasis of this thesis lies in the application of multiple methodologies in biblical interpretation with a view to (a) reconstructing the material and ideological conditions under which the biblical text was produced in order to determine which group produced the text and whose socioeconomic interests it served; and (b) investigating how these conditions are encoded in reproducing a particular ideology in order to determine how the texts incorporated the particular ideologies or interests of the time.
The present research, for this reason, combines an extrinsic and an intrinsic analysis to read the world of 1 Samuel. The extrinsic analysis makes use of a social-historical and a social scientific approach to explore the particular circumstances. It indicates that the biblical writing should be regarded as conscious writing which aims to interpret historical incidents and construct specific ideologies. 1 Samuel 8-12 might therefore have been constructed by exilic groups to provide reasons for their difficult past. The intrinsic analysis makes use of narrative criticism, especially the theory of conflict plot, to do an in-depth investigation of the rhetoric of 1 Samuel 8-12. This analysis indicates that these chapters highlight the ambivalence of the monarchy, although the surface structure might tell a different story. The findings of the research have led to the conclusion that 1 Samuel 8-12 appears to present no clear position with regard to the future of the monarchy. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om vas te stel "wie sê wat vir wie, en met watter doel" in die teks van 1 Samuel 8-12. Dit word gedoen deur 'n analise te maak van hoe ideologie in hierdie teks manifesteer. Die klem van hierdie studie lê in die toepassing van verskillende metodologieë van bybelinterpretasie ten einde (a) die materiaal en ideologiese omstandighede waarin die bybelteks geproduseer is, te rekonstrueer, met die oog daarop om vas te stel wie die teks geproduseer het, en wie se belange daardeur gedien word; en (b) te ondersoek hoe hierdie omstandighede enkodeer is in die formulering van a spesifieke ideologie, ten einde te bepaal hoe die teks die betrokke ideologieë of belange van die tyd geïnkorporeer het.
Om hierdie rede kombineer die studie 'n ekstrensieke en 'n intrensieke analise om die wêreld van 1 Samuel te lees. Die ekstrensieke analise gebruik 'n sosio-historiese en sosiaal-wetenskaplike benadering om die betrokke omstandighede na te vors. Hierdie benadering dui aan dat die bybelteks beskou kan word as 'n bewuste geskrif wat ten doel het om sekere historiese gebeure te interpreteer en om spesifieke ideologieë te konstrueer. 1 Samuel 8-12 is daarom moontlik gekonstrueer deur eksiliese groepe om verklarings vir hul moeilike verlede te gee. Die intrinsieke analise maak gebruik van narratiewe kritiek, veral die teorie van konflikplot, om 'n in-diepte studie te maak van die retoriek van 1 Samuel 8-12. Hierdie analise toon dat die betrokke hoofstukke die ambivalensie van die koningskap beklemtoon, hoewel die oppervlaktestruktuur moontlik 'n ander verhaal vertel. Die bevindings van hierdie navorsing lei dan tot die konklusie dat 1 Samuel 8-12 skynbaar geen duidelike posisie met betrekking tot die toekoms van die koningskap aanbied nie.
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From time-bound to timeless : the rhetoric of lamentations and its appropriationGiffone, Benjamin D. 03 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study postulates a unifying rhetorical function for the book of Lamentations during the
Persian period. After the destruction of the temple in 587 BCE, the people of Judah were
geographically scattered and religiously and culturally fragmented. Lamentations, with its
ahistorical, timeless character, its acrostic form, its posture of protest, and its totalizing
references to all the different classes and groups of Judahites, became a rallying point for
Jews seeking restoration after the exile, as well as a perpetual reflection on YHWH’s role in
human suffering for oppressed Jews in many places and at many times through history.
The historical component of this study seeks to establish the fragmentation of Judah
and the goals of the various Judahite groups during the Persian period. The literary
component attempts to demonstrate Lamentations’ suitability as a portable, timeless
expression of suffering before YHWH, and as a source of imagery and motivation for Jewish
restoration hopes.
This study contributes to the understanding of the formation of Jewish identity, which
since the destruction of the first temple has been shaped by minority status in nearly every
cultural context, and by the evolution of a portable, textual religion. This study concludes that
the preservation of the book of Lamentations was both a reflection of and a contribution to
these two aspects of Jewish identity.
This study also contributes to the interpretation of Lamentations—and the genre of
communal lament—as literature and liturgy. It also explores the possibility of literary
connections between Lamentations, Isaiah 40-55, and the genre of penitential prayers. / AFRIKAANSE OPSOMMING: Hierdie studie postuleer ‘n verenigende retoriese funksie vir die boek Klaagliedere gedurende
die Persiese periode. Na die vernietiging van die tempel in 587 vC was die inwoners van Juda
geografies versprei en godsdienstig en kultureel gefragmenteer. Klaagliedere se ahistoriese en
tydlose karakter, die akrostiese vorm, die geneentheid tot protes, en die totaliserende
verwysings na al die verskillende klasse en groepe van Judeërs, het ‘n aanhakpunt geword vir
Jode wat heropbou na die ballingskap nagestreef het, asook vir die voortgaande nadenke by
onderdrukte Jode in baie plekke en tye deur die geskiedenis, oor Jahwe se rol in menslike
lyding.
Die historiese komponent van hierdie studie probeer die fragmentering van Juda
gedurende die Persiese periode vasstel, asook die doelwitte van die verskillende groepe in
Juda. Die literêre komponent poog om te illustreer dat Klaagliedere uitermate geskik was as
oordraagbare, tydlose uitdrukking van lyding voor Jahwe, en dat dit ‘n bron van verbeelding
en motivering vir die Joodse heropbou-hoop was.
Die studie dra by tot die verstaan van die vorming van Joodse identiteit wat sedert die
vernietiging van die eerste tempel sterk beïnvloed is deur hul minderheidstatus in byna elke
kulturele konteks, maar ook deur die ontwikkeling van ‘n oordraagbare, tekstuele godsdiens.
Hierdie studie kom tot die gevolgtrekking dat die bewaring van die boek Klaagliedere beide
‘n nadenke oor en ‘n bydrae tot hierdie twee aspekte van Joodse identiteit was.
Die studie maak ook ‘n bydrae tot die interpretasie van Klaagliedere—asook die genre van
gemeenskaplike klag—as literatuur en liturgie. Dit ondersoek ook die moontlike literêre
verhoudings tussen Klaagliedere, Jesaja 40-55 en die genre van boetepsalms.
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Ideologie en mag in Bybelinterpretasie : op weg na 'n kommunale lees van 2 Samuel 13Van der Walt, Charlene 03 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2010. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die rol wat mag en ideologie speel in die konkrete
interkulturele gespreksruimte wat tot stand kom as individue vanuit diverse kontekste
mekaar ontmoet rondom Bybeltekste. Die interkulturele gespreksruimte word
teoreties gefundeer vanuit die gesamentlike uitgangspunte van die Feminisme en 'n
Afrika-hermeneutiek. Die kommunale ruimte bied hiervolgens teoreties die ruimte
waarbinne individue vanuit diverse kontekste tot hulle reg kan kom in die kollektief.
In Hoofstuk 2 van hierdie studie word die hermeneutiese raamwerk waaruit die studie
sy vertrekpunte vind, omskryf wanneer die uitgangspunte van beide die Feminisme en
'n Afrika-hermeneutiek bespreek word. Die Feminisme beklemtoon die belang van die
kontekstuele stem van die individu en Afrika-hermeneutiek stel die kommunale
ruimte voor waarin die stemme tot hulle reg kan kom.
Die interkulturele gesprek wat in hierdie studie ondersoek word, vind plaas met 2
Samuel 13:1-22 as gespreksdokument. In Hoofstuk 3 word 'n multidimensionele
eksegetiese raamwerk beskryf wat gebruik word ten einde ‘n deurdagte interpretasie
van 2 Samuel 13:1-22 te bied. ‘n In-diepte lesing van die teks word gedoen, sowel as
ideologies(retories)-kritiese en leserrespons-kritiese analises. Ten slotte word in dié
hoofstuk verwys na die interpretasiegeskiedenis van die teks vanuit ‘n dominant
Westerse perspektief asook vanuit die Feminisme en ‘n Afrika-hermeneutiese
konteks.
Met die tweeledige hermeneutiese raamwerk as uitganspunt, en 2 Samuel 13:1-22 as
gespreksdokument, word die empiriese komponent van die studie dan in die volgende
hoofstukke beskryf. In die empiriese studie word die teoreties-geformuleerde
interkulturele ruimte dan ‘n konkrete realiteit as kultureel-diverse vroue mekaar
ontmoet in gesprek rondom die Tamar-verhaal van 2 Samuel 13. Die ontwerp van die
empiriese studie wat in Hoofstuk 5 bespreek word, word in die vorige hoofstuk,
Hoofstuk 4, gefundeer deur aandag te gee aan, onder andere, die omskrywing van
sleutelterme soos kultuur, ideologie en mag. Die kwalitatiewe data wat ingewin is
tydens die konkrete interkulturele gesprekke, word daarna geanaliseer en bespreek in
Hoofstuk 6. Al die data wat ingewin is tydens die studie word as Bylae tot die
proefskrif beskikbaar gestel in ‘n aparte meegaande bundel ten einde die lees-envergelyk-
proses te vergemaklik. Die gevolgtrekking van die studie, in Hoofstuk 7, bring al die diverse besprekings soos dit in die argument hanteer is, bymekaar en poog om ‘n sinvolle interpretasie te
bied van hoe mag en ideologie funksioneer in die interkulturele Bybelleesproses.
Die teoretiese interkulturele ruimte wat deur die Feminisme en 'n Afrikahermeneutiek
as oogmerk gestel word, word dus in die studie geproblematiseer deur
te vra na die funksionering van mag en ideologie in daardie ruimte. Vanuit 'n
kwalitatiewe analise van die data wat ingewin is tydens die empiriese komponent van
die studie, word dit duidelik dat die interkulturele ruimte ‘n besondere spasie bied
waarin individue tot hulle reg kom en waarin verandering gefasiliteer kan word. Dit
wil egter verder blyk dat hierdie ruimte nie sonder uitdaging is nie aangesien die
interkulturele ruimte nie die invloed van die magsdinamika vryspring nie. Daar is
bevind dat die interkulturele gespreksruimte ‘n besondere instrument is wat ingespan
kan word ten einde sosiale transformasie te fasiliteer, maar dit moet met groot
omsigtigheid hanteer word. / ENGLISH ABSTRACT: This study examines the role of power and ideology in a concrete intercultural
conversation space which is established when individuals from diverse contexts meet
one another to discuss Biblical texts. The intercultural conversation space is
theoretically based on the joint presuppositions of Feminism and an African
hermeneutics. The communal space provides a theoretical space in which individuals
from diverse contexts are given an opportunity to express themselves in the collective.
The hermenetical framework of the study is discussed in chapter 2 where the
fundamental presuppositions of both Feminism and African hermeunetics are
explored. Feminism emphasises the importance of the contextual voice of the
individual, whereas African hermeneutics highlights the communal space where
individual voices are given expression.
The intercultural conversation in this study is conducted with 2 Samuel 13:1-22 as
conversation document. Chapter 3 discusses a multidimensional exegetical framework
that is applied in order to offer a reflective interpretation of 2 Samuel 13:1-22. A close
reading of the text, as well as ideological (rhetorical) critical and reader response
critical analyses, are conducted. A reference to the interpretation history of the text
concludes this chapter. The dominant Western perspective is discussed and is
supplemented with Feminist and African hermeneutical readings of the text.
The empirical component of this study is discussed in the chapters that follow, based
on the two-tiered hermeunetical framework and 2 Samuel 13:1-22 as conversation
document. The theoretically formulated intercultural space becomes a concrete reality
as culturally diverse women meet one another to discuss the story of Tamar as found
in 2 Samuel 13. Chapter 5 explains the research design of the empirical study based
on key terms such as culture, ideology and power. These are illuminated in Chapter 4.
The data that is collected in the concrete intercultural conversation is then analised
qualitatively and in Chapter 6. The collected data is presented as a separate Appendix
to the dissertation in order to assist the reader in the read and compare process.
In the conclusion to this study, as presented in Chapter 7, all the diverse discussions
converge and an attempt is offered towards a reflective interpretation of how power
and ideology function in the intercultural Bible reading process.
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