Spirituality Of The Third World

The Third General Assembly of the Ecumenical Association of Third World Theologians, meeting in Nairobi in 1992, took a fresh look at the changing context of the Third World. Theologians in Nairobi firmly declared that third-world theology should be decisively shaped by the spirituality of the marginalized--indigenous people, women, minjung, dalits, and other minorities. Their creative and life-affirming spirituality is at the very center of their lives and struggles. 'Spirituality of the Third World' explores the meaning of spirituality, its biblical roots, its relation to human existence, how it patterns a vision and enriches faith, and how it celebrates life. This spirituality is formed of faith, struggle, and hope--the cry for life from the poor of all continents. Part I describes the changing context of the Third World, with a special focus on North-South relationships. Part II elaborates different forms of Third World spiritualities with origins in South and North America, Africa, and Asia. Part III roots these spiritualities biblically and explores how they enrich theological understanding and sustain Christian life. Contributors: Elizabeth Amoah, Frank Chikane, Virgil Elizondo, Ivone Gebara, Jacquelyn Grant, Franz J. Hinkelammert, Dwight N. Hopkins, Jose Miguez Bonino, Takatso Mofokeng, Pablo Richard, Rosa Adela O. Sierra, George Soares Prabhu, Lawrence Surendra, Ana Maria Tepedino, George E. Tinker, Sergio Torres, Mary John Mananzan, and Maria Vidale.

A unique focus on the relationship between religion and political culture in the Third World using a comparative and thematic approach. Specific issues of religion-politics interaction in the Third World in recent times include: the rise of Islamic fundamentalist groups throughout the Middle East and other parts of the Muslim world; the political effects of the decline of Catholicism and the rapid growth of Protestant evangelical sects in Latin America; communal conflict between Hindu nationalist groups, and the politicisation of Buddhism in South East Asia. The common effect of such developments is to challenge existing forms of relationship between states and societies with religion used as a political resource.

The readings are grouped under five headings: Doing Theology from Third World Women's Perspective, Women's Oppression and Cries of Pain, The Bible as a Source of Empowerment for Women, Challenging Traditional Theological Thinking, and A Newly Emerging Spirituality.

Faith-based development organizations have become a central part of the lives of the women of rural Rajasthan, and have come to represent an important aspect of both individual and collective identities.And yet, religious teachings continue to be used to exclude women from public decision making forums and render them vulnerable to increasing levels of domestic violence In a unique, multi-disciplinary approach, combining a range of subjects, Tamsin Bradley provides a unique study of the role of development organizations and faith organizations in the lives of women in rural Rajasthan. Faith and religion emerge as being able to afford a space within which women are able to interact with one another and create an identity for themselves. However, faith proves not just to be a positive sphere in which women are able to assert themselves. Its ambiguity becomes clear as the author explains that religious women often find their visions of social justice and equality marginalised by the dominance of male leadership. Nevertheless, Bradley also look at how religious women challenge male dominance drawing on their beliefs and practices in creative and innovative ways. Thus a complex picture emerges, and including insights from gender studies and anthropology, Bradley argues that religion can both empower and disempower local communities, and the women who live within them. By analysing development through the prism of gender studies, Bradley highlights the complex nature of power relationships that are at the very heart of development agendas and organizations, and offers an invaluable contribution to the understanding of the nexus of varied disciplines in the analysis of women and religion in Rajasthan. This book will be of interest to students, reseachers and policy makers involved in various fields, including those of Development Studies, Religion, Gender Studies and Social Anthropology.