Abstract
The question of the history of the reception of the Christian Bible in South Africa particularly by African- South Africans has not been a smooth ride. It was part of a bigger package that included among others, the importation of European patriarchy onto African soil, the land grabbing exercise which resulted in among others, the impoverishment of African peoples and, the emasculation of the African man. The latter in turn led to the intensification of patriarchy within the average African family. The preceding situation, was not helpful to the context and/or situation of African women who were already then, at the bottom of the patriarchal ladder, because, as can be expected, within the context of the Black church and theology then, little if any except for a handful of liberation theologians and members of some ecumenical bodies, was done to make the theology propagated then, relevant to pertinent issues which affected the lives of Black people.Given the historical marginalisation of women in the Bible and Theology, not only in South Africa, but also globally, it becomes obvious that even in our context, mainstream theology and biblical hermeneutics left issues pertaining to gender justice basically untouched. It is no wonder, as we will argue in this paper, that given that already vulnerable situation into which African women have been thrown into by the preceding factors as well as by how the Bible continues to be used in our HIV and AIDS contexts, their situation may be succinctly captured as that of a limping animal that has been made to climb the mountain! The Northern Sotho proverb or saying: Wa re o bona e hlot�a, wa e namet�a thaba (while limping, you let it climb the mountain) simply means that a certain situation is being aggravated (by an external factor). The present article will use the preceding proverb as a hermeneutical lens through which to analyse the reception of the Bible by African women in the HIV and AIDS context of South Africa.
Highlights
Ka Dibokwane ngwageng wa 2004, ke be ke memilwe go ba yo mongwe wa diboledigolo khonferenseng ya baruti ba basadi le balekane ba baruti kerekeng tsoko ka Afrika-Borwa
Ge motho a lebeletše ka mokgwa wo Kereke ya Sekriste ka Afrika-Borwa e sa palelwago ke go šomiša Bibele go kgothatša ba ba amilwego ke HIV le AIDS, re ka re potšišo ye, e laetša maemo a yo mongwe wa ba ba ilego ba nametšwa thaba ba dutše ba hlotša
Our society is characterized more and more by class apartheid...This entrenchment of inequality and class apartheid flows from the reality that the political settlement which led to the 1994 elections was mainly an elite pact...The core consequences of this elite pact can be summarized as an agreement behind the scenes that the white elite would surrender political economy in exchange for assurances that their economical power would be left basically unchallenged
Summary
Wa re o Bona e Hlotša, wa e Nametša Thaba! Bibele, Basadi ba Maafrika ba Afrika-Borwa le HIV le AIDS. Wa re o Bona e Hlotša, wa e Nametša Thaba! Basadi ba Maafrika ba Afrika-Borwa le HIV le AIDS. Affiliation: 1Department of Old Testament and Ancient and Near Eastern Studies, University of South Africa, South Africa. Postal address: Department of Old Testament and Ancient and Near Eastern Studies, University of South Africa, PO Box 392, UNISA 0003, South Africa. How to cite this article: Masenya(ngwan’a Mphahlele), M., 2010, ‘Wa re o Bona e Hlotša, wa e Nametša Thaba! Basadi ba Maafrika ba Afrika-Borwa le HIV le AIDS’, Verbum et Ecclesia 31(1), Art. Note: Pampiri ye e ile ya balwa (le ge gabjale go na le diphetogo tše mmalwa mo go yona) go la Singapore ka 2005: Konferenseng ya boditšhabatšhaba ya thuto ya Lekgotla la Dingwalo tša Bibele (Society of Biblical Literature). Ke leboga thušo ya ditšhelete ya Yunibesithi ya Afrika-Borwa go nkgontšha go ya kopanong ye
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