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N O T E S A T E N TAT I V E T O P O G R A P H Y O F P O S T C O L O N I A L T H E O L O G Y 兩 M AY R A R I V E R A A N D S T E P H E N D . M O O R E 1. For an outline of the development of postcolonial biblical criticism, see Stephen D. Moore, Empire and Apocalypse: Postcolonialism and the New Testament, The Bible in the Modern World, no. 12 (Sheffield, UK: Sheffield Phoenix Press, 2006), 3–23. For a multiauthored attempt to situate postcolonial biblical criticism in relation to other important theoretical and political currents both inside and outside the field of biblical studies, see Stephen D. Moore and Fernando F. Segovia, eds., Postcolonial Biblical Criticism: Interdisciplinary Intersections, The Bible and Postcolonialism, no. 6 (New York: T. & T. Clark International, 2005). And for the most ambitious product of postcolonial biblical criticism to date, see Fernando F. Segovia and R. S. Sugirtharajah, eds., A Postcolonial Commentary on the New Testament Writings, The Bible and Postcolonialism, no. 7 (New York: T. & T. Clark International, 2007). 2. Early influential examples of postcolonial biblical hermeneutics include Laura E. Donaldson, ed., Postcolonialism and Scriptural Reading, Semeia, no. 75 (Atlanta: Scholars Press, 1996); R. S. Sugirtharajah, ed., The Postcolonial Bible, The Bible and Postcolonialism, no. 1 (Sheffield: Sheffield Academic Press, 1998); idem, Asian Biblical Hermeneutics and Postcolonialism: Contesting the Interpretations (Maryknoll, N.Y.: Orbis Books, 1998); Tat-siong Benny Liew, Politics of Parousia: Reading Mark Inter(con)textually, Biblical Interpretation, no. 42 (Leiden: E. J. Brill, 1999); Musa W. Dube, Postcolonial Feminist Interpretation of the Bible (St. Louis: Chalice Press, 2000); and Fernando F. Segovia, Decolonizing Biblical Studies : A View from the Margins (Maryknoll, N.Y.: Orbis Books, 2000). 3. Kwok Pui-lan, Discovering the Bible in the Non-Biblical World (Maryknoll, N.Y.: Orbis Books, 1995); idem, ‘‘Discovering the Bible in the Non-Biblical World,’’ PAGE 331 ................. 17764$ CH18 10-28-10 12:08:16 PS 332 兩 n o te s t o p a g es 5 – 6 Semeia 47 (1989): 25–42. See also Kwok Pui-lan, ‘‘Response to the Semeia Volume on Postcolonial Criticism,’’ Semeia 75 (1996): 211–18, and her ‘‘Jesus/the Native: Biblical Studies from a Postcolonial Perspective,’’ in Teaching the Bible: The Discourses and Politics of Biblical Pedagogy, ed. Fernando F. Segovia and Mary Ann Tolbert (Eugene, Ore.: Wipf and Stock, 1998), 69–85. 4. Laura E. Donaldson and Kwok Pui-lan, eds., Postcolonialism, Feminism, and Religious Discourse (London and New York: Routledge, 2002). Historians of religion influenced by critical theory or postcolonial studies have also analyzed the self-fashioning of Christianity in the context of modern colonialism, focusing particularly on the symbiotic relationship between modern Christian identity and its construction of ‘‘other religions’’; see, for example, Richard King, Orientalism and Religion: Postcolonial Theory, India, and ‘‘The Mystic East’’ (London and New York: Routledge, 1999); Talal Asad, Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam (Baltimore and London: Johns Hopkins University Press, 1993). Although these analyses have profound implications for the study of Christian self-definition, they have not had a significant impact on theology. Kwok Pui-lan’s ‘‘Beyond Pluralism: Toward a Postcolonial Theology of Religious Difference’’ in her Postcolonial Imagination and Feminist Theology (Louisville, Ky.: Westminster John Knox, 2005) is a notable exception. John Thatamanil’s essay in the present volume also contributes to this area. 5. Catherine Keller, Michael Nausner, and Mayra Rivera, eds., Postcolonial Theologies : Divinity and Empire (St. Louis: Chalice, 2004). The colloquium in question was the second Drew Transdisciplinary Theological Colloquium, entitled ‘‘Com/promised Lands: The Colonial, the Postcolonial, and the Theological.’’ The colloquium of the following year (2003) had as its theme ‘‘An American Empire? Globalization, War, and Religion.’’ The 2007 colloquium, from which the present volume derives, was titled ‘‘Planetary Loves: Postcoloniality, Gender , and Theology,’’ while the 2008 colloquium also had a postcolonial theme: ‘‘Decolonizing Epistemology: New Knowing in Latina/o Philosophy and Theology.’’ 6. See, for example, Mayra Rivera Rivera, ‘‘En-Gendered Territory: U.S. Missionaries Discourse in Puerto Rico (1898–1920),’’ in New Horizons in Hispanic/ Latino(a) Theology, ed. Benjamin Valentin (Cleveland, Ohio: Pilgrim Press, 2003), 79–100; Joerg Rieger, ‘‘Theology and Mission between Neocolonialism and Postcolonialism,’’ Mission Studies 21 (2004): 201–27; Letty M. Russell, ‘‘God, Gold, Glory and Gender: A Postcolonial...


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