Bulletin for Old Testament Studies in Africa - Issue 17 (November 2004)

Documentation and Analysis

Documentation and analysis is what it's all about. Also in Old Testament studies. Even in African Old Testament studies. The editorial board of BOTSA has therefore encouraged me to present some glimpses of the documentation and analysis I have done in recent years in African Old Testament studies.

I do certainly not intend to make BOTSA a journal for my own publications only. Still, the material presented in the following pages should hopefully be of interest to the readership of the bulletin, as it describes some lines in the development of the first generation of Old Testament scholarship in Africa.

Knut Holter


The First Generation of African Old Testament Scholars
The Geographical Hermeneutics of their Academic Training

Knut Holter

Nearly two decades ago, in an article commenting on the future of African biblical studies, Samuel Abogunrin (Nigeria) argued that the training of African biblical scholars in western academic contexts has severe negative consequences:

Most of the African Biblicists are trained in the West and even those few ones trained on the continent are trained under Western influence. Unfortunately, most of these scholars on their return to Africa have always seen themselves as ambassadors of Cambridge, Oxford, Tübingen school etc. […] Africa is always at the receiving end instead of being original.[1]

    Similar points of view have increasingly been expressed by other scholars: for example Justin S. Ukpong (Nigeria), who has noticed as a problem that African biblical scholars trained in the West are trained to read the Bible through an interpretive grid which reflects western culture:

One outcome of this has been a visable gap between this academic reading of the Bible and the needs of ordinary African Christians. Another outcome has been the fact that in many ways African social and cultural concerns are not reflected in such reading.[2]

    These concerns of Abogunrin and Ukpong need further attention, as they point out essential hermeneutical and epistemological problems of African biblical studies. This article, which is built on the research I did for a book analysing Old Testament doctoral dissertations written by African scholars in the period 1967 to 2000,[3] is not an attempt at solving these problems. Rather, it will try to describe some of the geographical hermeneutics referred in more general terms by Abogunrin and Ulpong.

Material and context

In my research on African Old Testament studies, I have been able to identify 87 doctoral dissertations in Old Testament studies, written by sub-Saharan African researchers in the latter third of the 20th century. The first African researcher to complete his Old Testament doctoral studies did so in 1967, and for pragmatic reasons I have, for the time being, delimited my analysis to the period between 1967 and 2000. This period, which roughly can be said to cover the first generation of African Old Testament scholars, is characterised by a remarkable growth in the number of academic institutions in Africa. First, as far as church-related institutions are concerned, the total number had in 2000 passed one thousand, or perhaps even one and a half thousand, depending on the counting criteria.[4] This number reflects the almost explosive church growth sub-Saharan Africa experienced throughout the latter half of the 20th century, and the subsequent search for a strengthening of the churches through a relevant training of leaders. The great majority of these church-related institutions is of the Bible school type. Nevertheless, a growing number, Roman Catholic as well as mainstream protestant and Evangelical, manage to keep a more academic level. Secondly, as far as state universities are concerned, a similar growth can be observed. Africa had in 1960, at the dawn of independence, only six universities, whereas the number four decades later had passed 150; incidentally, at present Nigeria alone has more than forty universities. The growth in number of state universities reflects a parallel to that of the church-related institutions, a training of leaders as part of the more general nation building.
    The distribution of structural possibilities for Old Testament studies varies considerably within these various kinds of institutions. The church-related theological institutions are for obvious reasons open towards biblical studies, and a few of them have developed postgraduate programmes that encourage research related to the Old Testament. Within state universities, however, there are great variations, and these variations tend to reflect former colonial connections. Although there are some exceptions, one could say that francophone Africa, generally speaking, follows the French tradition of not having departments of religious studies or theology in state universities, whereas anglophone Africa follows the more open tradition of British universities of including departments of religious studies, and, in some cases, even faculties of theology in state universities.
    What is then the relationship between this general picture of the structural possibilities for Old Testament studies in Africa, and the material of 87 researchers completing their doctoral studies in the period 1967 to 2000? In an attempt to clarify the relationship I will split up the material in various categories and present it in the form of three tables and some remarks. However, before I do so I would like to say that I clearly acknowledge that the small size of the dissertation material prevents us from drawing detailed statistical conclusions. It is, for example, just accidental that both Tanzanian and Kenyan researchers produced four dissertations in the period 1967 to 2000. And, likewise, it is also accidental that four dissertations were completed in German universities and four in South African universities too. However, it is not accidental that Nigeria has a high number, 34, all written in English, whereas another West African country, Burkina Faso, has a very small number, only one, written in French. And, likewise, it is not accidental that as many as 23 dissertations are completed in Italian universities, whereas only one is completed in a Swedish university. I will therefore argue that it is possible, to a certain extent, to draw some conclusions from the following tables.

Researcher and institution, respectively

The first two tables split up the material according to chronological and geographical categories. Table I focuses on the researcher: from a chronological perspective (horizontal axis), the decade in which the dissertation is completed (1970s = 1971-1980, etc.) is given (here, the dissertation language is also noticed), and from a geographical perspective (vertical axis) his or her nationality is given.

    Table II focuses on the degree-giving institution: from a chronological perspective (horizontal axis), the decade in which the dissertation is completed is given (here, too, the dissertation language is noticed), and from a geographical perspective (vertical axis), its geographical location is given.

    Let me make a few remarks to some major chronological and geographical tendencies of these two tables. First, from a chronological perspective, one notices a successive and rapid growth in the number of dissertations; three in the 1960s, 13 in the 1970s, 28 in the 1980s, and 43 in the 1990s. I have elsewhere argued that the 1960s and 70s can be characterised as the "background" of an independent Old Testament studies in Africa, and that its "breakthrough" came in the 1980s and 90s.[5] The 1960s and 70s, on the one hand, deserve the label "background", because the various attempts at establishing Old Testament studies in Africa in this period were quite sporadic. The 1980s and 90s, on the other hand, deserve the label "breakthrough", because this period more systematically developed infrastructural and hermeneutical contexts for an Africanisation of Old Testament studies. The rapid growth in the number of doctoral dissertations reflects the development of this infrastructural context. An increasing number of institutions established graduate and post-graduate programs in Old Testament studies-in the latter case mostly Master's programs, but a few state universities in Nigeria established programs for doctoral studies, too, the first ones already in the early 1980s-and this created a strong need for senior scholars holding a Doctor's degree.
    Secondly, from a geographical perspective, it should be noticed that there is a dominance of Nigerians as far as the nationality of the authors are concerned (cf. Table I). Not less than 34 of the 87 dissertations are written by Nigerians, that is more than 40%! This significant dominance is reflected throughout the material; from a chronological perspective it is attested from the 1970s through the 1990s, and from the perspective of degree-giving institutions (cf. Table II), it is reflected in the fact that Nigerian universities throughout the 1990s (together with pontifical universities in Rome) became the second largest producer of dissertations.
    The Nigerian dominance has a rather complex background. Of course it reflects the fact that Nigeria has a large population with a strong Christian presence. According to D.B. Barrett, 51 million Nigerians belonged to a Christian church at the turn of the century, of a total number of inhabitants of approximately 111 million.[6] However, this does not fully explain the case. Other countries, too, have a strong Christian presence without such an accumulation of Old Testament dissertations. The Democratic Republic of the Congo, for example, had according to the same statistics a population of approximately 51 million at the turn of the century, of which no less than 49 million belong to a Christian church. This is more or less the same as in Nigeria, but here the number of Old Testament dissertations is considerably lower. It should therefore be acknowledged, I think, that the Nigerian dominance in the dissertation material more specifically reflects the university political differences between anglophone and francophone Africa that was noticed above. Whereas there, generally speaking, are few, if any, structural possibilities in state universities in francophone Africa for Old Testament studies, the opposite is the case in anglophone Africa, and then not least in Nigeria. A number of Nigerian state universities offer programs in biblical studies; a few of them have even developed postgraduate programs up to a doctorate level.
    Thirdly, it should be noticed that there is a dominance of Italian and American universities as far as the geographical location of non-African degree-giving institutions are concerned (cf. Table II); institutions in Italy and USA have in fact produced approximately half of the dissertations, 43 of 87. One should here observe that the number of dissertations completed in Italy more or less is the same throughout the 1970s, 80s, and 90s (8, 7, 6, respectively), whereas the number completed in USA shows a significant increase in the 1990s (3, 4, 13, respectively).
    And fourthly, it should be noticed that more than two thirds of the dissertations, 60 of 87, are written in English, and that the remaining 27 are all written in French. It can be argued that this unbalance between English and French to some extent is affected by the fact that all the Nigerian dissertations are written in English; it should at least be acknowledged that although researchers from twelve countries write in English, there are still researchers from ten countries who write in French. Nevertheless, the English dominance is not surprising; it probably reflects the fact that English in the latter half of the twentieth century became the major academic lingua franca.

Researcher and institution, related

Whereas Tables I and II focus on the geography and chronology of author and degree-giving institution, respectively, Table III focuses on the relationship between the two: the vertical axis gives the nationality of the author and the horizontal axis gives the geographical location of degree-giving institution.

    Let me make a few remarks to this table, too. First, since most of the dissertations are written in a western context, it should be noticed that the relationship between the nationality of the researcher and the geographical location of the degree-giving institution in most cases follows old and well established connections. Research is very much a question of funding, and funding agencies for this kind of research are often located in political or ecclesiastical structures.
    As for the political level, one notices, on the one hand, that structures from the colonial past are still reflected, as various forms of political and economic agreements on culture, education and research cooperation tend to bind former colonisers and colonies together. In the present dissertation material this explains, to some extent, why students from Cameroon and Madagascar tend to do their research in France, or why doctoral students from The Democratic Republic of the Congo tend to do their research in Belgium. On the other hand, however, one also notices that neo-colonial developments are reflected in the material. The American dominance in the 1990s is one obvious example, and the sudden influence of post-apartheid South Africa in the 1990s could probably be said to be another.
    As for the ecclesiastical level, a corresponding pattern can be observed. This explains, for example, why two out of four researchers from Tanzania, both being Lutherans, did their research in Lutheran institutions in Scandinavia and USA, whereas the two others, both being Roman Catholics, did their research in pontifical institutions in Rome. The major non-African producers of dissertations are Italian and American institutions, and a few words should be said about them. It probably comes as no surprise that the 23 Italian dissertations all are related to pontifical institutions in Rome. Still, it should be noticed that only two of them come from the Biblical Institute, the most prestigious pontifical institution with regard to biblical studies, whereas no less than 14 come from the Urbanian University, with its particular focus on contextual theology. Also many of the 20 American dissertations reflect various ecclesiastical structures. Approximately half of them come from typical evangelical institutions, some come from other denominational institutions, and a few come from non-denominational state institutions.
    Secondly, one must assume that the dissertation material, at least to some extent, reflects the research strategies and the thematic, hermeneutical and methodological preferences of the degree-giving institutions. It is, of course, not difficult to point out examples of how individual African Old Testament scholars have been influenced by the methodological and thematic preferences of their dissertation promoters. However, let me instead try to illustrate this question by two brief institutional cases.
    One case, a Roman Catholic one, is the Pontifical Urban University, Rome (Italy). Urbaniana was established back in the 17th century to train young men from "mission countries" for the priesthood, and throughout its history it has been an important exponent for Catholic missiology. Even today a majority of its students come from Africa, Asia and South America, and missiology as well as contextual theology are major characteristics of Urbaniana. In my material Urbaniana is represented with no less than 14 dissertations, and this makes it by far the most important contributor of dissertations. The question to be raised is then to what extent Urbaniana's context of missiology and contextual theology is reflected in the dissertation material. Let me point out a couple of examples. One is a clear thematic tendency. A majority of the present Urbaniana dissertations explicitly relate their Old Testament research to contemporary or traditional African concerns, and several of them focus on topics that are central in Catholic theology, such as priesthood and sacrifice. Another example is a clear hermeneutical tendency. The Urbaniana dissertations let typical Catholic inculturation hermeneutical perspectives play a central role in the presentation and legitimising of their research. So is the case, of course, in dissertations where the relationship between Africa and the Old Testament is a central motive, but so may also be the case in dissertations where the African perspective only surfaces in prefaces and appendices.
    Another institutional case, an evangelical one this time, is Trinity International University, Deerfield (USA). Trinity is an important exponent for American evangelical theology, with a strong focus on "the authority of God's inerrant Word". In my material it is represented with as many as five dissertations, a number that makes Trinity the second largest contributor, next to Urbaniana. It should then be asked to what extent the evangelical context of Trinity is reflected in its dissertations. Let me point out a couple of examples here too. One is a clear tendency as far as methodology is concerned. It is, for example, a major methodological concern of a dissertation on the book of Isaiah, to reject historical-critical methodology as inadequate to analyse the prophecy of Isaiah. And in this approach one recognises, I think, not only an echo of the current methodological shift of paradigm within biblical studies, from historical to rhetorical and literary approaches, but even more, and this is where the institutional context is reflected, more traditional and dogmatically based methodological concerns. Another example is a clear tendency as far as hermeneutics is concerned. A dissertation on the concept of the "poor" in the Psalms eagerly argues that the Psalms employ this concept as a spiritual metaphor only, and that it does not refer to material want. And here one recognises, I think, certain systematic-theological concerns that are prevalent in evangelical circles.
    These two sets of examples should not be used to argue that Urbaniana and Trinity dissertations are more biased than other dissertations in my material. On the whole they reflect, together with the rest of the material, quite traditional approaches within the wide spectre of Old Testament studies. What these two sets do exemplify, though, is that any dissertation reflects at least some of the research strategies and the thematic, hermeneutical and methodological preferences of the degree-giving institutions. And this, of course, is of particular importance to keep in mind in a situation where most African Old Testament dissertations are still written in western institutions.

Conclusion

The fact that the funding and institutional location of the doctoral research often follow old and well established political and ecclesiastical structures may have positive consequences. Many research projects grow out of long-standing networks between western and African partner institutions, and as such they are not isolated cases of research training but parts of more extensive plans for staff building and institution development. However, it may have negative consequences too. Such old and well established structures tend to have a conserving function on various types of imbalance between the two partners. In most cases the western partner is in control of economy as well as (western) academic networks, and it often continues to regard the African partner as a "daughter" rather than a "sister".
    For various reasons, the first generation of African Old Testament scholars went through a doctoral training in western institutional contexts, where the discussion partners were mainly western scholars. Although this situation can be regretted, it is nevertheless understandable. However, it would be unfortunate, if the second generation of African Old Testament scholars too, that is those doing their academic training today, would also have to do their research in contexts - African or western - where the discussion partners for all practical purposes are still western scholars. Not only would the second generation then be prevented from relating their research to the interpretive experiences of the first generation, but it would also continue the quite general tendency of marginalising African Old Testament studies within the more global guild of biblical studies. There is, accordingly, a need for an Old Testament studies in Africa that in addition to being sensitive to African experiences and concerns, is also conscious about the geographical hermeneutics of all Old Testament interpretation.

Bibliographical survey of the dissertations

Abe, Gabriel Oyedele (Nigeria): “Covenant in the Old Testament” [392 pp.], Ph.D., University of Ibadan, Ibadan, Nigeria, 1983

Abegunde, Solomon O. (Nigeria): “A philosophy and method of translating the Old Testament into Yoruba” [x + 227 pp.], Ph.D., The Southern Baptist Theological Seminary, Louisville, Kentucky, USA, 1985

Adamo, David Tuesday (Nigeria): “The place of Africa and Africans in the Old Testament and its environment” [x + 291 pp.], Ph.D., Baylor University, Waco, Texas, USA, 1986. Publ.: Africa and Africans in the Old Testament. San Francisco: Christian University Press, 1998. ISBN: 1–57309–204–5 [ix + 208 pp.]

Ademiluka, S. Sola  (Nigeria): “The Genesis accounts of creation and fall in an African setting”, Ph.D, University of Ilorin, Ilorin, Nigeria, 1998

Adeogun, Ebenezer Olutosin  (Nigeria): “Biblical apocalyptic literature and its relevance to the church in Africa, with particular reference to the book of Daniel” [485 pp.]

Adutwum, Ofosu  (Ghana), “The root bth in the Old Testament” [viii + 501 pp.], Th.D., University of Hamburg, Germany, 1984

Ajayi, Joel Aderoju Adedokun  (Nigeria): “Wisdom and old age in ancient Israel: A critical study of the correlation of wisdom with advanced years in the Hebrew sapiential tradition” [ix + 367 pp.]

Akaenyi, Chudi‑Peter  (Nigeria):               “Judah’s definitive infidelity and the divine response in Jer. 7:1–8:3: An exegetico‑theological study in the nature and implications of false religion in Israel” [xxxiv + 743 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1989

Akao, John Osemeikhian  (Nigeria): “The burning bush: An investigation of form and meaning in Exodus 3 and 4” [viii + 374 pp.], Ph.D., University of Glasgow, Glasgow, United Kingdom, 1985

Akpunonu, Peter  (Nigeria): “Salvation in Deutero‑Isaiah: A philological‑exegetical study” [xxi + 351 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1971

Apuri, Joseph W.  (Ghana): “Human sacrifice, Isaac and Jesus: A study of human sacrifice in the Ancient Near East and Ashante and related tribes, in the light of the blood of Jesus in the Epistle to the Hebrews” [xix + 394 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1983

Ariri‑Chidomere, Ahamdi Cyriacus  (Nigeria): “The background to the accession of Solomon to the throne of David: An exegetical and historical study of 1 Kg 1–2 within the context of the Succession Narrative (2 Sam 9–20, 1 Kg 1–2)” [viii + 271 pp.], Ph.D., Katholieke Universiteit Leuven, Leuven, Belgium, 1985

Arulefela, Joseph Oluwafemi  (Nigeria): “An analysis of the biblical and Yoruba concepts of covenant with implications for the Christian education of Yoruba Christians” [vii + 173 pp.], Ph.D., New York University, New York, USA, 1980

Aworinde, John Ademola  (Nigeria): “A comparative analysis of destiny in the Old Testament and in Yoruba philosophy of life”, Ph.D., University of Jos, Jos, Nigeria, 1997

Bediaku, Buame Yawo J. Baptiste  (Togo): “Etude comparée de la célébration pénitentielle dans l’ancien testament et chez le peuple Ewe du Togo: Pour une catéchèse de la célébration pénitentielle en Afrique noire” [xxiv + 178 pp.], Th.D., Pontifical Lateran University: Academia Alfonsiana, Rome, Italy, 1978

Bessole, Paul Mba  (Gabon): “La traduction du prophète Osée de l’hébreu en fang: Les problèmes de linguistique et d’exégèse” [810 + 136 pp.], Th.D., Institut catholique de Paris, Paris, France, 1988

Boniface‑Malle, Anastasia  (Tanzania): “Interpreting the Lament Psalms from the Tanzanian Context: Problems and prospects” [viii + 311 pp.], Ph.D., Luther Seminary, St. Paul, Minnesota, USA, 2000

Byamungo, Gosbert T.M.  (Tanzania): “Stronger than death: David’s winning story in an intertextual perspective of 1 Sam 13–2 Sam 5” [viii + 377 pp.], Th.D., Pontifical Gregorian University, Rome, Italy, 1996. Publ.: Stronger than Death: Reading David’s Rise for Third Millennium. Rome: Urbaniana University Press, 1996 (Pontificia Universitas Urbaniana: Varia; 59). ISBN: 88–401–8059–1 [xii + 311 pp.]

Carew, M. Douglas  (Sierra Leone): “To know and not to know: Hosea’s knowledge in discourse perspective” [x + 306 pp.], Ph.D., Trinity International University, Deerfield, Illinois, USA, 2000

Chingota, Felix L.B.  (Malawi): “The use of the concept ‘fear’ in Deuteronomy to denote the relationship between God and Israel” [272 pp.], Ph.D., University of Aberdeen, Aberdeen, United Kingdom, 1991

Ebo, D.J.I.  (Nigeria): “‘O that Jacob would survive’: A study on hope in the Book of Amos”, Ph.D., University of Nigeria, Nsukka, Nigeria, 1985

Gakindi, Gédéon  (Rwanda): “La bénédiction aaronique et la berakah de l’ancien testament” [394 pp.], Ph.D., Yaoundé Faculty of Protestant Theology, Yaoundé, Cameroon, 1992

Gitau, Samson K.  (Kenya): “African and biblical understanding of the environment”, Ph.D., University of Nairobi, Nairobi, Kenya, 1997. Publ.: The Environmental Crisis: A Challenge for African Christianity. Nairobi: Acton Publishers, 2000 (African Christianity Series). ISBN: 9966–888–61–6 [xiv + 187 pp.]

Gitau, Samson Njuguna  (Kenya): “A comparative study of the transmission, actualization and stabilization of oral traditions: An examination of traditions of circumcision in Africa and ancient Israel” [xvii + 442 pp.], Ph.D., Boston University, Boston, Massachusetts, USA, 1994

Gnako, Célestin  (Ivory Coast): “Alliance de Dieu avec Lévi et le sacerdoce postexilique: Etude historico‑litté­raire de Ml 2,1–9” [550 pp.], Th.D., Université Catholique de l’Afrique de l’Ouest, Abidjan, Ivory Coast, 2000

Grantson, Emmanuel Francis Yankum  (Ghana): “Death in the individual psalms of lament: An exegetical study with implica­tions for theology and mission” [xi + 398 pp.], Th.D., Lutheran School of Theology, Chicago, Illinois, USA, 1991

Habtu, Tewoldemedhin  (Eritrea): “A taxonomy of approaches of five representative scholars to the nature of wisdom in the Old Testament, in the light of Proverbs 1–9” [xv + 336 pp.], Ph.D., Trinity International University, Deerfield, Illinois, USA, 1993

Himbaza, Innocent  (Rwanda): “Transmettre la Bible: Une critique exégétique de la traduction de l’AT: Le cas du Rwanda” [409 pp.], Th.D., Université Catholique de Fribourg, Fribourg, Switzerland, 1998. Publ.: Transmettre la Bible: Une critique exégétique de la traduction de l’AT: Le cas du Rwanda. Rome: Urbaniana University Press, 2001. ISBN: 88–401–3780–7 [622 pp.]

Ilonu, Anthony E.  (Nigeria): “The New Testament common priesthood and the Hebrew passover: A comparative study” [xxix + 417 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1971

Kabasele Mukenge, André  (Dem. Rep. of the Congo): “La supplique collective de Ba 1,15–3,8: Traditions et réécriture” [381 pp.], Th.D., University of Louvain, Louvain, Belgium, 1992

Kafang, Zamani B.  (Nigeria): “A semantic and theological investigation of the concept of ‘poor’ in the Psalms” [x + 279 pp.], Ph.D., Trinity International University, Deerfield, Illinois, USA, 1993

Kalugila, Leonidas  (Tanzania): “The wise king: Studies in royal wisdom as divine revelation in the Old Testament and its environment”, Th.D., University of Uppsala, Uppsala, Sweden, 1980. Publ.: The Wise King: Studies in Royal Wisdom as Divine Revelation in the Old Testament and its Environment. Lund: CWK Gleerup, 1980 (Coniectanea Biblica. Old Testament Series; 15). ISBN: 91–40–04738–5 [160 pp.]

Kawale, Winston Raphael  (Malawi): “God and nature in Genesis 1:1–2:4a and Chewa cosmogony”, Th.D., University of Stellenbosch, Stellenbosch, South Africa, 1998

Koudouguéret, David (Central African Republic): “Poétique et traduction biblique: Les récits de la Genèse dans le système littéraire Sango”, Ph.D., University of Leiden, Leiden, The Netherlands, 2000. Publ.: Poétique et traduction biblique. Les récits de la Genèse dans le système littéraire Sango. Leiden: University of Leiden, 2000 (CNWS Publications; 92). ISBN: 90–5789–046–1 [xii + 237 pp.]

Kubulana Matendo, Siméon  (Dem. Rep. of the Congo): “Justice et royaume messianiques: Essai de relecture exégètique de la prophétie de Michée. Eléments d’une théologie de l’espérance pour une église en crise” [ii + 425 pp.], Th.D., Faculté Universitaire de Théologie Protestante, Bruxelles, Belgium, 1998

Kwasi, Ugira  (Dem. Rep. of the Congo): “La problématique de la mort dans les écrits sapientiaux postexiliques: Une contribution à la relecture du Yahviste” [iii + 363 pp.], Th.D., Faculté universitaire de théologie protestante, Bruxelles, Belgium, 1988

Lasebikan, Latunji George  (Nigeria): “Prophecy or schizophrenia? A study of prophecy in the Old Testament and in selected Aladura churches” [320 pp.], Ph.D., University of Ibadan, Ibadan, Nigeria, 1983

Lezoutie, Jean Salomon: “Relations entre les vivants et les morts en 2 M 12,38–45; Mt 5,23–26; Lc 16,1–13; Ap 7,9–17” [viii + 210 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1995

Mafico, Temba Levi Jackson  (Zimbabwe): “A study of the Hebrew root spt with reference to Yahweh” [iv + 204 pp.], Ph.D., Harvard University, Cambridge, Massachusetts, USA, 1979

Manda, Joel William  (Malawi): “Battling with words only: A rhetorical interpretation of the function of proverbs within Old Testament kingship narratives”, Th.D., University of Stellenbosch, Stellenbosch, South Africa, 1998

Mbele, Philémon  (Cameroon): “La justice sociale ou l’ultime possibilité de salut pour Israël selon le prophète Amos” [189 pp.], Th.D., Faculté de théologie protestante de Montpellier, Montpellier, France, 1988

Mbuwayesango, Dora Rudo  (Zimbabwe): “The defense of Zion and the House of David: Isaiah 36–39 in the context of Isaiah 1–39” [207 pp.], Ph.D., Emory University, Atlanta, Georgia, USA, 1998

Mebi‑Obam, René  (Cameroon): “Le Dieu qui repond: Essai d’analyse d’un thème biblique” [v + 263 pp.], D. Rel., Faculté de theol. prot., Univ. des sciences humaines, Strasbourg, France, 1982

Meluma, Buse: “Pactes de sang africains et alliances bibliques par le sang: Etude comparative des significations et des fonctions du sang de l’alliance” [vii + 473 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1983

Mianbé Bétoudji, Denis  (Chad): “El, le Dieu suprême et le Dieu des patriarches (Gen 14:18–20)” [vii + 212 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1984. Publ.: El, le Dieu suprême et le Dieu des patriarches (Genesis 14,18–20). Hildesheim: Georg Olms Verlag, 1986 (Religionswissen-schaftliche Texte und Studien; 1). ISBN: 3–487–07760–4 [290 pp.]

Monsengwo Pasinya, Laurent  (Dem. Rep. of the Congo): “La notion de nomos dans le Pentateuque grec” [xxiv + 230 + 44 pp.], Th.D., Pontifical Biblical Institute, Rome, Italy, 1972. Publ.: La notion de nomos dans le Pentateuque grec. Rome: Biblical Institute Press, 1973 (Analecta Biblica; 52 / Recherches Africaines de Théologie; 5) [246 pp.]

Muthengi, Julius K.  (Kenya): “Missiological implications of the book of Jonah: An African perspective” [xi + 264 pp.], D.Miss., Trinity International University, Deerfield, Illinois, USA, 1992

Naré, Laurent  (Burkina Faso): “Proverbes salomoniens et proverbes mossi: Étude comparative à partir d’une nouvelle analyse de Pr 25–29” [305 + 29 + 100 + 9 pp.], Th.D., Pontifical Biblical Institute, Rome, Italy, 1983. Publ.: Proverbes salomoniens et proverbes Mossi: Étude comparative à partir d’une nouvelle analyse de Pr 25–29. Frankfurt a.M.: Peter Lang, 1986 (Publications Universitaires Européennes; xxiii/283). ISBN: 3–8204–8968–1 [ix + 461 pp.]

Ndiokwere, Nathanael I.  (Nigeria): “Prophetic movements in the independent African churches in confrontation with Old Testament prophetism: A comparative study” [xix + 408 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1977. Publ.: Prophecy and Revolution: The role of Prophets in the Independent African Churches and in Biblical Tradition. London: SPCK, 1981. ISBN: 0–281–0373­7–X [319 pp.]

Ndjerareou, Abel Laondoye  (Chad): “The theological basis for the prohibition of idolatry: An exegetical and theological study of the Second commandment” [iv + 360 pp.], Ph.D., Dallas Theological Seminary, Dallas, Texas, USA, 1995

Nelumbu, Martin  (Namibia): “Analytical study of the theme of liberation in the Psalms” [294 pp.], Ph.D., University of Natal, Pietermaritzburg, South Africa, 1994

Ngally, Jacques  (Cameroon): “Jérémie 28 & le problème des faux prophètes” [iii + 143 pp.], Th.D., Faculté libre de théologie protestante, Montpellier, France, 1968

Ngewa, Samuel M.  (Kenya): “The biblical idea of substitution versus the idea of substitution in African traditional sacrifices: A case study of hermeneutics for African Christian theology” [424 pp.], Ph.D., Westminster Theological Seminary, Philadelphia, Pennsylvania, USA, 1987

Niyibizi, Francois  (Rwanda): “L’analyse des énoncés de péché chez le prophète Jérémie et les péripéties de conversion” [xviii + 183 pp.], Th.D., Pontifical Gregorian University, Rome, Italy, 1969. Publ.: L’analyse des énoncés de péché chez le prophète Jérémie et les péripéties de conversion. Rome: Pontifical Gregorian University, 1977 [248 pp.]

Njoku, Mark Chiaka  (Nigeria): “The image of the prophet Jeremiah in the ‘so‑called Baruch biography’ and cognate texts: A theological consideration of the canonical text”, Th.D., Universität Freiburg, Freiburg, Germany, 1994. Publ.: The Image of the Prophet Jeremiah in the So‑Called Baruch Biography and Cognate Texts: A Theological Consideration. Owerri: Assumpta Press, 1994. ISBN: 978–34657–4–0 [201 pp.]

Ntagwarara, Jean  (Burundi): “Alliance d’Israël au pays de Moab (Dt 28,69–30,20): Analyse exégétique, histoire rédactionelle et théologie” [244 pp.], Th.D., Université des sciences humaines de Strasbourg, Strasbourg, France, 1983

Ntreh, Benjamin Abotchie  (Ghana): “Transmission of political authority in ancient Israel: A tradition historical study of the demise and succession of kings in the Deuteronomistic history and in the Chronicler’s history” [ix + 218 pp.], Th.D., Lutheran School of Theology, Chicago, Illinois, USA, 1989

Nwaoru, Emmanuel  (Nigeria): “The imagery of the prophecy of Hosea: A literary and exegetical survey of Hosea’s metaphores and similes”, Th.D., Katholisch‑theologisches Fakultät, Universität München, München, Germany, 1997. Publ.: Imagery in the Prophecy of Hosea. Wiesbaden: Harrassowitz, 1999 (Ägypten und Altes Testament; 41). ISBN: 3–447–04227–3 [xxi + 226 pp.]

Nzambi, Philippe Dinzolele  (Dem. Rep. of the Congo): “Proverbes bibliques et proverbes kongo: Étude comparative de Proverbia 25–29 et de quelques proverbes kongo”, Th.D., University of Tübingen, Tübingen, Germany, 1991. Publ.: Proverbes bibliques et proverbes kongo: Étude comparative de Proverbia 25–29 et de quelques proverbes kongo. Frankfurt a.M.: Peter Lang, 1992 (Religions­wissenschaft; 5). ISBN: 3–631–44827–9 [767 pp.]

Obeta, Julius Sunday  (Nigeria): “Eschatological concepts in Job”, Ph.D., University of Nigeria, Nsukka, Nigeria, 2000

Obiajunwa, Chukwudi J.  (Nigeria): “Semitic interference in Theodotion‑Daniel” [vii + 252 pp.], Ph.D., The Catholic University of America, Washington D.C., USA, 1999

Ogunkunle, Caleb Oladokun  (Nigeria): “Imprecatory psalms: Their forms and uses in ancient Israel and some selected churches in Nigeria” [xv + 342 pp.], Ph.D., University of Ibadan, Ibadan, Nigeria, 2000

Ojo, Adewale Anthony  (Nigeria): “‘Honour your father and mother’ (Ex 20,12): The dignity of parents and the duties of children in the Pentateuch” [xv + 258 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1996

Okoye, James Chukwuma  (Nigeria): “An examination of the non‑literal exegesis in Genesis 1–11 in the Pseudo‑Jo­nathan Targum” [viii + 348 pp.], Ph.D., Oxford University, Oxford, United Kingdom, 1980

Okoye, John Ifeanyichukwu  (Nigeria): “Speech in Ben Sira, with special reference to 5,9–6,1”, Th.D., Pontifical University of S. Thomae in Urbe, Rome, Italy, 1994. Publ. Speech in Ben Sira, with special reference to 5,9–6,1. Publ.: (1) Rome: Pontifical University of S. Thomae in Urbe, 1995 [xiv + 239 pp.]; (2) Frankfurt a.M.: Peter Lang, 1995 (European University Studies, xxiii/535). ISBN: 3–631–48923–4 [xix + 208 pp.].

Okwueze, Malachy Ikechukwu  (Nigeria): “Myth: The Old Testament experience”, Ph.D., University of Nigeria, Nsukka, Nigeria, 1995

Onaiyekan, John  (Nigeria): “The priesthood among the Owe‑Yoruba of Nigeria and in pre‑monarchical ancient Israel: A comparative study” [xlvii + 297 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1975

Orji, Chukwuemeka  (Nigeria): “And Yahweh delivered David wherever he went (2 Sam 8:6b.14b): Compo­sition and redaction criticism of 2 Sam 1–8” [xxii + 319 pp.], Th.D., Pontifical Gregorian University, Rome, Italy, 1998

Osuji, Boniface Anthony  (Nigeria): “The Hebrew and Igbo concept of religion and sin compared in the light of biblical and rabbinic literature: Anthropo‑ ethnological study—partially explanatory” [xii + 305 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1967

Osume, Charles Ereraina  (Nigeria): “A study of the Okpe theophanies and their correspondences in the Old Testament” [viii + 478 pp.], Ph.D., University of Aberdeen, Aberdeen, United Kingdom, 1984

Pungumbu Shaondo, Lody  (Dem. Rep. of the Congo): “L’intervention sociale d’Amos: Une contribution à l’étude de la mission prophétique en Afrique aujourd’hui” [301 pp.], Th.D., Faculté universitaire de théologie protestante, Bruxelles, Belgium, 1991

Rakotondrazaka, Habberstad  (Madagascar): “Le fin d’Israël selon la prophétie d’Amos: Nature et fonction des récits de vision” [ix + 223 + 76 pp.], Th.D., Université de Sciences Humaines de Strasbourg, Strasbourg, France, 1999

Ramarosata, Aline Raholisoa  (Madagascar): “La notion du Dieu de l’alliance dans la tradition ‘D’ avec ses incidences sur le Nouveau Testament et sa portée oecuménique” [2 + 380 + lxxx pp.], Th.D., Faculté libre de théologie protestante, Paris, France, 1984

Ravalomanana, Charlotte  (Madagascar): “Création et providence: Étude exégétique du Psaume 104” [337 pp.], Th.D., Faculté libre de théologie protestante, Montpellier, France, 1997

Rwehumbiza, Rulange K. Phil.  (Tanzania): “A comparative study between the development of Yahwistic monotheism and the concept of God among the Bantu people of Africa south of the Sahara: A biblico‑theological evaluation” [520 pp.], Th.D., Pontifical Lateran University, Rome, Italy, 1983. Publ.: A Comparative Study Between the Development of Yahwistic Monotheism and the Concept of God Among the Bantu People of Africa South of the Sahara: A Biblico‑Theological Evaluation. Rome: Pontifical Lateran University, 1983 [xi + 363 pp.]

Simbandumwe, Samuel S.  (Zimbabwe): “Israel in two African prophet movements”, Ph.D., University of Edinburgh, Edinburgh, United Kingdom, 1989. Publ.: A Socio‑Religious and Political Analysis of the Judeo‑Christian Concept of Prophetism and Modern Bakongo and Zulu African Prophet Movements. Lewiston: Edwin Mellen Press, 1992 (African Studies; 28). ISBN: 0–7734–918­2–1 [xviii + 434 pp.]

Tchape, Jean‑Bosco  (Cameroon): “La terre promise dans le Deutéronome: Signification juridique et religieuse” [249 pp.], Th.D., Université des sciences humaines de Strasbourg, Strasbourg, France, 1987

Tesfai, Yacob  (Eritrea): “This is my resting place: An inquiry into the role of time and space in the Old Testament” [v + 129 pp.], Th.D., Lutheran School of Theology, Chicago, Illinois, USA, 1975

Tshidibi Bambila, Donatien Aimé  (Dem. Rep. of the Congo): “La rétribution négative dans l’histoire monarchique d’Israël” [464 pp.], Th.D., Pontifical University of S. Thomae in Urbe, Rome, Italy, 1997. Publ. [excerpt]: La rétribution négative dans l’histoire monarchique d’Israël. Rome: Pontifical University S. Thomae in Urbe, 1997 [123 pp.]

Udofia, Sylvester Dan  (Nigeria): “Documents from Old Testament times: Their implications for African Christians”, Ph.D., University of Nigeria, Nsukka, Nigeria, 2000

Ugwueze, Francis Oko  (Nigeria): “Igbo proverbs and biblical proverbs: Comparative & thematic research” [xxxv + 308 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1976

Ukpong, Justin S.  (Nigeria): “Ibibo sacrifice and levitical sacrifice: A comparative study of the sacrificial systems of the Ibibio people of Nigeria and of ancient Israel as recorded in the book of Leviticus” [xxvi + 320 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1980. Publ.: Sacrifice – African and Biblical: A Comparative Study of Ibibio and Levitical Sacrifices. Rome: Urbaniana University Press, 1987 [vii + 230 pp.]

Uzele, Kasamba Michel  (Dem. Rep. of the Congo): “Proverbes 10,1–22,16: Essai de regroupment et d’interprétation des ‘Mesha­lim’” [xxiii + 437 pp.], Th.D., Pontifical Urban University, Rome, Italy, 1982

Wafawanaka, Robert  (Zimbabwe): “Perspectives on the problem of poverty in traditional Africa and in ancient Israel” [xxii + 352 pp.], Th.D., Boston University, Boston, Massachusetts, USA, 1997

Yilpet, Yoiliah K.  (Nigeria): “A rhetorical/intra‑textual study of Isaiah’s use of sdq/sdqh: ‘righteousness’ as order” [xi + 341 pp.], Ph.D., Trinity International University, Deerfield, Illinois, USA, 1997

Zinkuratire, Victor  (Uganda): “The kingship of Yahweh in Israel’s history, cult and eschatology: A study of Psalm 47” [vii + 300 pp.], Ph.D., University of Cambridge, Cambridge, United Kingdom, 1987

Zulu, Edwin  (Zambia): “A Ngoni assessment of the role of ancestors within Israelite world‑views and religion in Genesis 11:28–50:26” [viii + 232 pp.], Th.D., University of Stellenbosch, Stellenbosch, South Africa, 1999

Notes

  1. S.O. Abogunrin, "Biblical research in Africa: The task ahead", African Journal of Biblical Studies 1/I (1986) 13.
  2. J.S. Ukpong, "Rereading the Bible with African eyes", Journal of Theology for Southern Africa 91 (1995) 4.
  3. Knut Holter, Old Testament Research for Africa: A Critical Analysis and Annotated Bibliography of African Old Testament Dissertations, 1967-2000. New York: Peter Lang 2002 (Bible and Theology in Africa; 3). Cf. also idem, Tropical Africa and the Old Testament: A Select and Annotated Bibliography. Oslo: University of Oslo 1996 (Faculty of Theology: Bibliuography Series; 6); and idem, Yahweh in Africa: Essays on Africa and the Old Testament. New York: Peter Lang 2000 (Bible and Theology in Africa; 1).
  4. Documentation of this material proves to be quite difficult. Still, a systematic collection of information about theological colleges and seminaries in Africa has been undertaken by the Accrediting Council for Theological Education in Africa (ACTEA), cf. P. Bowers & J. Hill (comp.), ACTEA Directory of Theological Schools in Africa (2. ed. 1985). According to Bowers (personal communication, 2004.09.11), a third edition of the ACTEA directory has been repeatedly delayed. Still, ACTEA has, at present, approximately 1500 African theological institutions in its database. Whilst waiting for a new version of the ACTEA Directory, cf. P. Bowers, "New light on theological education in Africa", Evangelical Review of Theology 14 (1990) 57-63; and C.M. Pauw, "Theological education in Africa", Old Testament Essays 7 (1994) 13-24.
  5. Cf. K. Holter, "Old Testament scholarship in sub-Saharan Africa north of the Limpopo river", G.O. West & M.W. Dube (eds.), The Bible in Africa. Leiden: Brill (2000) 54-71.
  6. The figures of population and Christian presence in Nigeria and The Democratic Republic of the Congo are taken from D.B. Barrett & al. (eds.), World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Vol. 1, 2. ed. Oxford: Oxford University Press (2001) 211, 549.

Professor Knut Holter
School of Mission and Theology
Misjonsvegen 34, N-4024 Stavanger, Norway. E-mail: knut.holter@mhs.no


Reports from conferences

Accra (Ghana): Ghana Association of Biblical Exegestes (GABES) convened to its Annual Conference in February 2004. The theme of the conference was Reconciliation and conflict resolution, and the keynote address was delivered by the Most Rev Dr Joseph Osei-Bonsu, Catholic Bishop of Konongo-Mampong and a New Testament scholar. Other papers delivered were as follows: Rev Fr Augustine Mensah of St Peter's Major Seminary, Pedu, Cape Coast: "Ethnic conflict and their resolution - then and now: An Old Testament view". Rev Fr Conrad Bayor of the Catholic Secretariat, Wa Diocese, Wa: "Religious conflicts and their resolution - then and now: An Old Testament view". Pastor Daniel Opoku-Boateng of the Valley View University College, Oyibi, Accra: "The role of power in conflict resolution". Rev Laui Fachhai of the Maranatha Bible College, Sowutuom, Accra: Land conflicts and their resolution in the Bible and the Ancient Near East". Rev Dr Eric B. Anum of the Department of Religious Studies, University of Cape Coast, Cape Coast: "Abogurin's Reflections on Leadership and Conflicts in 1 Cor 2:1-5". Rev Dr Benjamin A. Ntreh of the Department of Religious Studies, University of Cape Coast, "The biblical solutions to land holding conflicts". In addition, three persons who were to deliver papers on the following topics could not be present due to illnesses: "Ethnic Conflict and their Resolution - then and now: A New Testament view", "Religious conflicts and their resolution - then and now: A New Testament view", "A New Testament Conflict Resolution".

Dr Benjamin Ntreh
Religious Studies Department, University of Cape Coast
Cape Coast, Ghana. E-mail: ghana_biblical_exegetes@yahoo.co.uk


Lagos (Nigeria): The 2004 Annual Conference of the Nigerian Association for Biblical Studies (NABIS) was held at Lagos State University, Ojo, Nigeria, from 9 to 13 July 2004. The theme of the conference was Decolonizing Biblical Studies in Africa. More than one hundred participants from universities and seminaries all over Nigeria, as well as some international scholars, attended the conference. The following commissioned papers were presented: Dr J.A. Oladunjoye: "Decolonizing Biblical Studies", Prof J.S. Ukpong (Catholic University of West Africa, Port Harcourt): "Inculturation as Decolonization of Biblical Studies", Prof S. Abogunrin (University of Ibadan): "Decolonizing New Testament Interpretation in Africa", Prof D.T. Adamo (Delta State University): "What is African Biblical Studies?", Prof G.O. West (University of KwaZulu-Natal, Pietermaritzburg): "Decolonizing South African Biblical Studies Interpretation: The task before and after liberation", Dr D.O. Agintunde: "Decolonizing Biblical Studies in Nigeria: Women Perspective", Prof Chris Manus, Obafemi Awolowo University: "Decolonizing New Testament Interpretation in Nigeria", Prof. Willem Boshoff (University of South Africa, Pretoria): "Decolonizing Biblical Studies in South Africa". In addition, more than 25 non-commissioned paper were also read. At the conference, two recent publications based on the proceedings of past conferences were presented: Biblical Studies and Women Issues in Africa, and Christology in African Context. For more information, please contact NABIS' secretary, Rev G.N. Toryough, nabis3@yahoo.com, or see NABIS' webpages, http://nabis.8m.com/main.html.

Prof John O. Akao
Department of Religious Studies
University of Ibadan, Ibadan, Nigeria. E-mail: akao@cashette.com


Johannesburg (South Africa): The 47th Congress of the Old Testament Society of South Africa (OTSSA), was held at the Randse Afrikaanse Universiteit, Johannesburg, from 1 to 3 September 2004. Twentyseven lectures and a workshop were on the menu. The broad theme of the congress was Wisdom, Psalms and texts and textual criticism, but many lectures dealt with related themes.
    The opening plenary session was addressed by Prof Erhard Gerstenberger from Marburg, Germany. His theme was "Life situations and theological concepts of Old Testament Psalms". Interest in this lecture was stimulated by the recent publication of professor Gerstenberger's Theologies in the Old Testament (T&T Clark, 2002), in which he openly states his indebtedness to a period of teaching in Brazil, which formed many of his ideas. A morning of text criticism was filled with plenary sessions addressed by Prof Emanuel Tov from the Hebrew Univesity in Jerusalem on the theme "Editions of the Hebrew Bible", and Prof Herrie van Rooy (North West University, Potchefstroom) who informed the Society about the New Oxford Hebrew Bible Project. The session was completed by a workshop on the practicalities of textual criticism, by Prof Johann Cook (Stellenbosch Universtiy) and a panel discussion with all thre participants. The closing lecture was presented by Prof Knut Holter (School of Mission and Theology, Stavanger, Norway), who dissolved the meeting with a lecture which was entitled "Let my people stay! Comments on the Africanization of contemporary Old Testament scholarship in Africa".
    Five scholars from elsewhere in the African continent and Madagascar (beyond the neighbouring countries) were part of the congress. Prof David Adamo from Nigeria informed the conference on "Reading Psalm 109 in African context", while Rev Dada from Nigeria joined the meeting as a visiting scholar to Unisa. As a result of a project between the School of Mission and Theology in Stavanger, Norway and the University of South Africa, three Unisa DTh students also attended: Rev Peter Kimilike from Tanzania, Rev Georges Razafindrakoto from Madagascar and Fr Philip Lokel from Uganda. Eleven new members were welcomed to the Society, while three new honorary members were elected: Prof John van Seters, Prof F Garcia Martinez and Prof Jörg Jeremias. The next congress will be held in Pietermaritzburg, KwaZulu-Natal. The host will be the University of KwaZulu-Natal with Gerald West as the coordinator.

Prof Willem Boshoff
Department of Old Testament, University of South Africa
P.O.B. 392, Pretoria 0001, South Africa. E-mail: boshows@mweb.co.za


Johannesburg (South Africa): The annual congres of the Southern African Society for Near Eastern Studies (SASNES) was held on Monday 30 and Tuesday 31 August 2004 at the Randse Afrikaanse Universiteit in Johanesburg. As many members of SASNES are also members of the OTSSA, the two annual congresses are, whenever possible, held at the same place in close chronological proximity. However, there are also differences between the two societies. Therefore two conferences are maintained as separate occasions. The focus and membership of SASNES is wider, but more specific, than that of the Old Testament Society of South Africa. It is wider in the sense that the scope of activities include language like Arabic, Ancient and Modern Hebrew, as well as other languages of the Near East, such as Akkadian, Ugaritic and Egyptian. It is more specific in the sense that grammatical and linguistic issues are dealt with quite often, while papers on aspects of Islam, Judaism and ancient Near Eastern religions are the order of the day.
    The programme was presented in two distinct sections. The first was a series of nineteen papers presented in parallel sessions during Monday and Tuesday morning. The high point in the programme was the Van Selms Memorial Lecture by Prof Emanuel Tov of the Hebrew University in Jerusalem. Van Selms, who was professor of Semitic Languages at the University of Pretoria, was for many years one of the most prominent teachers of Semitic languages in South Africa. Tov honoured his name and treated the Society on an excellent lecture on aspects of the impact of the Qumran literature on the understanding of the literary history of the Old Testament.
    The second section of the congress was a colloquium under the title: "Constructing and Deconstructing Sacred Space". The first colloquium was held in Bloemfontein during the congress in 2003 and proved to be a great success. The papers of the first colloquium, on the Queen of Sheba, were published in the Journal for Semitics (JSem) 13/1 (2004). JSem is published twice annually by SASNES. The idea behind the colloquium is to present papers on scientific issues in such a way that the themes are accessible to a wider public.
Both the society and the journal are redirecting their foci to address issues pertaining to Semitics and ancient Near Eastern studies specifically in terms of a southern African and a wider African context. The next congress will be held during 2004 in collaboration with the OTSSA and the University of KwaZulu-Natal in Pietermaritzburg, South Africa.

Prof Willem Boshoff
Department of Old Testament, University of South Africa
P.O.B. 392, Pretoria 0001, South Africa. E-mail: boshows@mweb.co.za


Leiden (Pays-Bas): Du 1er au 6 Août 2004 s'est tenu à Leiden (Pays-Bas) le dix-huitième congrès de l'International Organization for the Study of the Old Testament (IOSOT), sous la présidence du Prof Dr Arie van der Kooij. Réunissant plusieurs exégètes venus de différents pays, ce congrès a abordé les sujets les plus divers, allant de l'histoire du texte aux études plus spécifiques sur des livres bibliques, des thèmes et des passages particuliers. Quelques séminaires ont été organisés durant ce congrès, dont celui qui portait sur les approches contextuelles de la Bible: World Christianity and the Study of the Old Testament. Pour les lecteurs de BOTSA, il convient d'en dire un mot.
    En effet, les organisateurs ont voulu faire entendre les voix venues du sud et qui, en plus des questions habituelles que la méthode historico-critique pose au texte, s'évertuent également à confronter le texte biblique au contexte des lecteurs ou à en déceler d'autres ressources utiles pour le lecteur contemporain. L'idée était excellente, car il s'agissait aussi de voir les spécificités culturelles de ces différentes démarches, selon que l'on se situe en Afrique, en Amérique latine ou en Asie. Bien plus, un collègue européen devait réagir aux différentes contributions en en soulignant les richesses, l'intérêt, voire les limites.
    De l'Amérique latine, J. Severino Croatto (Buenos Aires) avait préparé un texte, mais était malheureusement décédé avant la tenue du Congrès. Son étude, lue par Timothy Lim (Edinburgh), portait sur Gn 1, 14-19. L'auteur entendait montrer que le premier récit de la création, écrit à l'époque exilique, refuse d'utiliser le calendrier lunaire imposé par les Babyloniens, et s'en tient au calendrier solaire. Ce faisant, il résiste à la domination babylonienne. Une telle résistance aux modèles et paradigmes imposés de l'extérieur est exemplaire pour toute lutte contre l'impérialisme.
    De l'Afrique, André Kabasele Mukenge (Kinshasa) a montré que plusieurs analogies culturelles et linguistiques entre le contexte africain et le monde de la Bible permettent d'éclairer les textes et de les lire à nouveaux frais. Pour cela, il s'est appuyé sur le récit du meurtre d'Abel par Caïn (Gn 4, 1-16) en recourant à un parallèle africain, " la légende de Machilo et Machilouanè ". Bien plus, lire la Bible " avec un cœur africain " invite à s'investir sur des thèmes longtemps négligés dans la recherche, et qui insistent sur la libération et la valeur du monde d'ici-bas. Enfin, il a souligné que certains textes bibliques véhiculent eux-mêmes une idéologie d'oppression. Tel est le cas du modèle de reconstruction proposé dans les livres d'Esdras et Néhémie, et qui exclut " le peuple du pays ". Un tel modèle n'est pas opérationnel pour la " théologie de la reconstruction " prônée par la jeune génération de théologiens africains.
    De l'Asie, Craig Y. S. Ho (Hong Kong) a proposé une réflexion à partir de Gn 2-3 à la lumière de l'enseignement philosophique de Kâo Tsze. Pour le philosophe Kâo, " manger et s'accoupler, c'est la nature humaine " (to eat and to mate is human nature). De là, Graig Y. S. Ho a estimé qu'il faut interpréter la scène du jardin d'Eden dans un sens sexuel. Il s'est appuyé, pour ce faire, sur la métaphore sexuelle du jardin dans le Cantique des cantiques (5, 1).
    Face à ces différentes démarches d'herméneutique interculturelle, John Barton (Oxford) a livré quelques réactions en tant que bibliste européen, notant les questions qu'elles soulèvent, ainsi que les perspectives qu'elles ouvrent.
    Il faut toutefois déplorer la faible assistance à ce séminaire. Comme les organisateurs voulaient attirer l'attention des collègues biblistes sur ces nouvelles approches qui, à n'en point douter, sont prometteuses, ils n'auraient pas dû placer le séminaire au même moment que beaucoup d'autres conférences de l'après-midi. L'embarras du choix a probablement desservi l'intérêt que pouvaient susciter ces nouvelles démarches. De ce point de vue, le pari n'a pas vraiment été gagné.

Prof André Kabasele Mukenge
Facultés Catholiques de Kinshasa
P.O.B. 1534 Kinshasa-Limete, Rép. Dém. Congo, kamuke@yahoo.com


Upcoming conferences

Cape Coast (Ghana). The 2005 Annual Conference of the Ghana Association of Biblical Exegetes (GABES) will be held at St. Peter's Regional Seminary, Pedu, Cape Coast, in February 2005. The theme of the conference will be "The Bible and Contemporary Ghanaian Culture". For further information, please contact GABES at ghana_biblical_exegetes@yahoo.co.uk.

Kinshasa (Dem. Rep. Congo): The 12th Congress of the Panafrican Association of Catholic Exegetes is scheduled to take place from 4 to 11 September 2005, at Centre Catholique Nganda, Kinshasa. The theme of the congress is Human Wisdom and Divine Wisdom: Reading the Bible in the Context of the Church as Family of God in Africa. Topics to be dealt with in the papers are (i) Israelite wisdom and the wisdom of the nations (Egypt, Babylon, Greece), (ii) Old Testament proverbs and African proverbs, (iii) wisdom and prophecy in the Old Testament, (iv) the role of the sage at the royal courts of Israel, (v) Christ, wisdom of God in the New Testament, (vi) wisdom in the Synoptics, (vii) wisdom in the Pauline correspondence, (viii) wisdom in the Johanine tradition, (ix) influence of the Greek philosopers on the New Testament, (x) African proverbs as semina verbi. For further information, please contact PACE's secretary, Fr Dr Jean-Bosco Matand, fax: +243 81301 3985, or e-mail: apeca_pace@yahoo.com.

Pietermaritzburg (South Africa): The 48th Congress of the Old Testament Society of South Africa (OTSSA), will be held at the University of KwaZula Natal, Pietermaritzburg, from 19 to 23 September 2005. A number of other organisations and groups will join the congress. For further information, follow the webpages of OTSSA, www.otwsa-otssa.co.za, or contact Prof Gerald O. West, West@ukzn.ac.za


Book review

David Tuesday Adamo, Decolonizing African Biblical Studies. Abraka, Delta State Nigeria: Delta State University. 53 pp. ISBN 978-33872-X-2. US$ 3.00.

Today it is probably not possible to speak about "Africanization of Biblical Studies" without the name Adamo instinctively coming to mind. This is because this distinguished Nigerian scholar has researched and written a lot on the subject. His recent booklet Decolonizing African Biblical Studies (2004) is another attempt yet to drive home the point of the need to "Africanize" the Bible. The message of this small but valuable booklet, presented in the form of an inaugural lecture to a broad spectrum of Nigerian distinguished personages, may be summed up according to the two main parts into which it may be divided.
The first part (pp. 5-18) consists basically of a passionate plea from Professor Adamo of the need to "decolonize" the Bible. Drawing examples from his own life, Adamo argues that his theological training both in Nigeria and the United States bore "great elements of colonization" not only of his thought but also that of his people because of "the methods of biblical interpretation imposed on us" (p. 6). Adamo laments that this is still the case even today: "Even in our universities, especially the Departments of Religious Studies in Africa, our curriculum betrays us as still being slaves to the tradition of western biblical scholarship. In other words, in our interpretative mode, we are still colonized" (p. 14-15).
The second part (pp. 18-39), which constitutes the main part of the booklet, may be summarized as the process of "Decolonization in Practice". Here the author proposes at least six approaches as examples of how this can be done (p. 19). The approach that he calls "The Bible as Power" is for example particularly captivating as the author presents how members of the Yoruba tribe of Nigeria read various types of psalms in a meaningful manner. This is because they believe the Bible has power. Equally captivating is the "African in the Bible" approach whereby the author returns to the familiar themes of "Cush" in the Bible and their African interpretations. For example, commenting about what he calls the "African Finance Minister" in Acts 8, Adamo contends: "He was a highly educated African […] Before the New Testament was ever written, and when Europe was still in darkness, this African man was already in possession of the Hebrew Bible" (p. 39). Adamo contends that this approach is "[…] an important study that demonstrates the importance and influence of Africa and Africans in the Old and New Testaments […]" (p. 41).
Finally, the conclusion of the booklet (pp. 40-46) presents the author expressing his optimism and the way forward about African biblical studies. But he also challenges both Western and African scholars, the former to desist "from prejudice against African biblical scholarship" and the latter to "decolonize". In my view, this is a booklet that one might read in a very short time but whose contents would require a very long time to digest since they are as challenging as they are thought provoking.

Fr Philip Lokel
Department of Religious Studies, Makerere University
P.O.Box 7062 Kampala, Uganda. E-mail: philolokel@hotmail.com