This study attempts to promulgate a method called 'hermeneutics of appropriation' as a thematic approach of a scientific research. 'Hermeneutics' is not the same as 'appropriation'; hermeneutics refers to a science of interpretation, whereas appropriation depicts an idea of adoption. Hermeneutics of appropriation employs themes as opposed to contextual biblical hermeneutics that focuses largely on contemporary interpretation of biblical narratives. Thus, adopting the phrase 'hermeneutics of appropriation' presents the idea of a scientific interpretation of a theme that is applied in (...) a differing context from which it originated. The present study aims at highlighting some dynamics that illustrate contextual biblical interpretation as a biased approach. Having presented such dynamics, the study will then suggest the employment of hermeneutics of appropriation in which relevant themes from the biblical text are utilised in a hermeneutical discourse. A dialogue with various previous contributions that conferred on contextual biblical hermeneutics will illuminate the above notion. With regard to hermeneutics of appropriation, representative examples of themes from the Judean postexilic context to be appropriated in the Zimbabwean postcolonial discourse comprises of two aspects: geopolitical and socioeconomic crises and Nehemiah's social justice reforms. The latter consists of five subthemes: public hearing to rebuke the leadership, condemnation of usury, payment of tax, return of personal property to the owner and food donation to the needy. (shrink)

Circumcision originated from ancient religious and cultural societies. Study has shown that in both the biblical context and among the Karanga people in Zimbabwe circumcision emerged as a rite of passage for a boy child’s entry into manhood. Modern societies promulgate circumcision as a preventive method against HIV and AIDS. The present study argues that circumcision tends to promote irresponsible sexual behaviour and trivialises the sacredness of sex. To safeguard societies against the belief that circumcision prevents HIV and AIDS. To (...) sensitise societies that abstinence and condom usage will serve as preventive methods against HIV and AIDS. The study utilises two complimentary methods: comparative literary method which examines both biblical and cultural initiation procedures and qualitative research method in which an interview forms part of the data pool. The potential of a scientific contribution towards transforming both the mind and lifestyle can be guaranteed. The number of individuals opting to be circumcised will decline, and abstinence and condom usage should be promoted towards the prevention of HIV and AIDS. In both ancient Israel and among the Karanga people of Zimbabwe, circumcision was performed as a religious and cultural procedure. In both contexts circumcision was regarded as a rite of passage to prepare a boy child for entry into manhood. The article argued that circumcision does not prevent HIV and AIDS. To the contrary, circumcision tends to endorse promiscuity and unprotected sex, with a potential of increasing HIV and AIDS prevalence. (shrink)

The theme of poverty has recently dominated various scholarly platforms, including academic presentations and public debates. Nevertheless, it has emerged that the rhetoric about poverty reduction seems to be the project of the elite who apparently write and speak on behalf of the poor. The plight of the majority of the poor is problematised so that transformation is superficially democratised with the ultimate aim of benefitting the elite. The present study reflects on Eben Scheffler’s contributions on poverty and the poor (...) in the Old Testament books of the Pentateuch, the Psalms and the Proverbs. Although this study refers to Scheffler’s other works on poverty from time to time, particular attention is paid to four of them, namely, ‘The poor in the Psalms: A variety of views’; ‘Of poverty prevention in the Pentateuch as a continuing contemporary challenge’; ‘Poverty in the Book of Proverbs: Looking from above’; ‘Pleading poverty : On the ideology of Psalm 109’. Scheffler points out that it was the ancient Israelite elite who played the role of writing and speaking on behalf of the poor. It is essential to note that Scheffler’s thrust is not an appropriation exercise, although in some places he makes reference to the ‘contemporary world’. Thus, the present study attempts to explore the land debate in our contemporary world, with a special focus on South Africa’s land expropriation without compensation debate and the foiled fast-track land reform programme in Zimbabwe, as elitist projects. The Zimbabwean Fast-Track Land Reform Programme was a prototype of LEWIC in SA. It is argued that the poor rural communities in Zimbabwe continue to languish in poverty in a country endowed with abundant natural resources, including land. The study argues that land allocation in Zimbabwe benefitted the elite. (shrink)

This study attempts to promulgate a method called ‘hermeneutics of appropriation’ as a thematic approach of a scientific research. ‘Hermeneutics’ is not the same as ‘appropriation’; hermeneutics refers to a science of interpretation, whereas appropriation depicts an idea of adoption. Hermeneutics of appropriation employs themes (hence, thematic analysis) as opposed to contextual biblical hermeneutics that focuses largely on contemporary interpretation of biblical narratives. Thus, adopting the phrase ‘hermeneutics of appropriation’ presents the idea of a scientific interpretation of a theme that (...) is applied in a differing context from which it originated. The present study aims at highlighting some dynamics that illustrate contextual biblical interpretation as a biased approach. Having presented such dynamics, the study will then suggest the employment of hermeneutics of appropriation in which relevant themes from the biblical text are utilised in a hermeneutical discourse. A dialogue with various previous contributions that conferred on contextual biblical hermeneutics will illuminate the above notion. With regard to hermeneutics of appropriation, representative examples of themes from the Judean postexilic context to be appropriated in the Zimbabwean postcolonial discourse comprises of two aspects: (1) geopolitical and socioeconomic crises and (2) Nehemiah’s social justice reforms. The latter consists of five subthemes: public hearing to rebuke the leadership, condemnation of usury, payment of tax, return of personal property to the owner and food donation to the needy. (shrink)

Rereading of Esther 3:8–15 depicts that lawlessness and revolt on the part of the Jewish diaspora community ignited the genocide in the Persian Empire. The narrative is explicit that Haman was not comfortable with two main issues concerning the Jews: their laws were different from those of every other people and they did not keep the king’s laws. In addition, some Jewish individuals were disrespectful to Persian superiors: Mordecai refused to bow down to Haman. Following Haman’s report, Emperor Xerxes endorsed (...) the proposition of exterminating the Jews as a possible solution. The present study argues against a populist view that puts Haman in a bad light. Existing studies on the genocide narrative in Esther 3:8–15 appear to sympathise with the Jewish diaspora community in Persia in spite of their attitude that portrayed some rebellious tendencies. Examined from a security and defence perspective, Haman’s position should be given its merit because the Jews disobeyed the Persian laws and did not show respect to the Persian authorities. The study employs a narrative approach to argue that the Jewish diaspora community orchestrated the genocide by disobeying the Persian laws. It is further argued that Haman had correctly foreseen it coming and confided with Emperor Xerxes. The study will also discuss Haman as a strategist who speculated a possible Jewish revolt, which was confirmed by the massacre of 75 000 people including Haman’s children. This study will present to the academic readership a new dimension of reading Esther 3:8–15.Contribution: Previous studies variously provided some magnanimity on the book of Esther. The contribution of the present study to the readership and the academic community seeks to suggest a new reading of the book by arguing that the Jews provoked the Persian authorities by disobeying the laws of the land. (shrink)