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By West, Gerald O.

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Additional resources for Reading Other-wise. Socially Engaged Biblical Scholars Reading with Their Local Communities (Society of Biblical Literature: Semeia Studies)

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Immediately after the accounts of Shembe’s early visions comes the entry on laws and marriages. This underlines his status as leader and shows his incessant wrestling with the organization of his community as one that existed both within and without the other co-existent legal structures of his era. (Gunner 2002:35) Gunner is right when she states that “The voice that speaks immediately after the recounting of ‘My First Vision from the Almighty’ (Gunner 2002:60–63) … is utterly different from the previous entry” (Gunner 2002:35).

Ac)claiming the (Extra)ordinary African “Reader” of the Bible Gerald O. West Introduction Ordinary African “readers” (of varying levels of literacy or none) of the Bible have intruded on African biblical scholarship since its inception (whether from the time of Clement of Alexandria or more recently in the 1930s [Ukpong 2000b:11]). The most apparent reasons for this is that the predominant religio-cultural interests of African biblical scholarship north of South Africa have provided an organic and ongoing link between the scholar’s work and the life world of African streets.

In his images generally, Juliette Leeb-du Toit argues, Makhoba “broaches tradition within the context of current realities in response to crises, both personal and national, upholding communal ideals, a return to the values of the past and the mores of Christianity as a counter to such problems” (Leeb-du Toit 2003:230). Similarly, Valerie Leigh argues at length that Makhoba’s Zulu heritage and Christian beliefs provide him with the moral framework from within which he takes on the role of evangelical Christian and African cultural commentator (Leigh 2002:125–47).

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