Religion And Violence: The Role Of Biblical Hermeneutics In Decolonial Theology, With A Focus On The African Biblical Studies

In his The Philosophy of History, the German philosopher Georg W. F. Hegel presents his interpretation of world history, according to which history is the progress of the Spirit’s (Geist) manifestation and realization of itself in the existence of (some) men and people in the world. The becoming of the Spirit in the world is characterized by different stages of the manifestation of the Absolute Spirit’s consciousness. Hegel sees the global history of humanity as characterized by the dichotomy between East and West and by the progress of the Oriental, Greek, Roman, and German cultures. The Spirit’s consciousness manifests itself in each of them, while the rest of human civilization is only a spectator. Specifically, in Hegel’s account, Africa is not part of the progress of the Spirit’s self-consciousness. This is because, for Hegel, Africa is unhistorical; her spirit is undeveloped and, in the condition of the mere nature, devoid of morality, religion, and political constitutions. Hegel’s perspective was, on one hand, the outcome of the historical prejudices against Africa, developed during the colonial domination; on the other hand, it was a way to consolidate and motivate Africans rationally. The physical violence of colonization has been reduced to epistemic violence, what Aníbal Quijano called “coloniality,” that is, the permanence of colonial thought even after the end of colonization. Hegel’s judgment still weighs on Africa: The West still looks at Africa as an underdeveloped continent, unable to do what the West has done. Africa is still fighting for her recognition. African Biblical Studies (ABS) is a way to contribute to both the epistemic emancipation of African people and the recognition of their originality, a peaceful way to overcome epistemic violence. This way, of course, presupposes that the West is willing to recognize an epistemology different from its own. The purpose of this chapter is to show that the contribution of ABS to decolonial theology goes beyond Africa and biblical studies. The history of the continent, the variety of its traditions and cultures, and the ties it has built with other cultures offer resources and stimuli for anyone who wants to promote the emancipation of theological thought and its practical effects. The novelty of decolonial epistemology concerns the possibility of rethinking the social construction of reality. Biblical texts have always inspired people to act, fight, and change their lives.