Abstract
Anyone reading the Bible will attest that Biblical scriptures preserve a collection of struggles, trauma, and hardship in their ancient communities - the same trauma markers that many South Africans can attest to. On the same continuum, anyone who is reading the book of Isaiah, are confronted with not only a difficult book but also a difficult prophet. Isaiah did not in Isaiah 7:3ff only address his prophetic utterances at the King as an individual, but also at the people of Judah as a collective group and he did so through the metaphorical name-giving of his son “Shear-jashub.” The fear of imperialism and oppression was a reality, as it would later be in apartheid South Africa. The reading of Isaiah 7:3ff from a postcolonial perspective aims to provide a decolonised biblical trauma lens that would create an understanding of a decolonised reader in a postcolonial South Africa. https://doi.org/10.17159/2312-3621/2018/v31n3a7
Highlights
A INTRODUCTIONIt is a great honour to contribute to this festschrift celebrating his life and academic contribution
Professor Willie Wessels was my supervisor and mentor and friend when I did my PhD studies at the University of South Africa
It is a great honour to contribute to this festschrift celebrating his life and academic contribution. Many of his academic research focused on justice and leadership and it just seemed fit to write an article on decolonising biblical trauma studies with reference to Isaiah 7:3ff, to correlate to his study field
Summary
It is a great honour to contribute to this festschrift celebrating his life and academic contribution Many of his academic research focused on justice and leadership and it just seemed fit to write an article on decolonising biblical trauma studies with reference to Isaiah 7:3ff, to correlate to his study field. No wonder that on the continuum of discussion, some debaters want to rip the traces of colonialism from the foundations of history, while others defend and value the legacy thereof. Themes of displacement, disobedience, and disbelief that were part of the lives of the people in the Old Testament, are familiar to biblical scholars. These themes are pertinent in the time of Isaiah and the Judean nation, long before it became part of the South African postcolonial and biblical trauma dialogue. The biblical text is often dualistic, on the one hand conveying compassion and tolerance and on the other providing justification for war, invasion of land and suffering
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