In their compelling text, Gender Talk, Cole and Guy-Sheftall explore the issue of sexism within the African-American community. There appear to be at least three prominent themes: (a) the personal ...

Gender Talk: The Struggle for Women's Equality in African-American Communities

To better understand injustice in our cities, and to understand how vulnerability to impacts of climate change is constructed, scholars have noted that we need to incorporate multiple factors that ...

/pdf/intersectionality-and-kyriarchy-a-framework-for-approaching-2yr5agnscq.pdf

Intersectionality and kyriarchy: A framework for approaching power and social justice in planning and climate change adaptation:

A Concise Hebrew and Aramaic Lexicon of the Old Testament. William L. HolladayLexicon linguae aramaicae Veteris Testamenti documentis antiquis illustratum. Ernestus Vogt

The rather euphemistic “lady of the house”,2 bēlat bēti,3 appears twelve4 times in the extant Neo-Assyrian sources. The overall interpretation of the compound must, however, be more complex than its straightforward translation. In this article, we will aim at clarifying the identity of the ladies who carried this title in the NeoAssyrian period as well as briefly discussing the possible problems and/or prospects resulting from the proposed identifications. We will argue that more than half of the occurrences clearly use the term “lady of the house” to indicate the wife of the

Of God(s), Trees, Kings, and Scholars: Neo-Assyrian and Related Studies in Honour of Simo Parpola

The article highlights the presence of scholars from Egypt and Syro-Anatolia in the service of the Neo-Assyrian kings.

/pdf/the-assyrian-king-and-his-scholars-the-syro-anatolian-and-4ykjuq2q92.pdf

The assyrian king and his scholars: the syro-anatolian and the egyptian schools

African women, HIV/AIDS, and faith communities

Trapped between two canons : African- South African Christian women in the HIV/AIDS era

A general perception that South Africa at least ideologically, is not an 
integral part of the African continent seems to persist in the minds of many 
South Africans, even ten years after the inauguration of the new democracy. 
It may be argued that such a perception is rooted in the colonial mentality, 
given the observation that though South Africa is a Black majority country, 
historically and even today the views of the West have continued to 
dominate our way of thinking. 
lBRg This tendency to view South Africa through non-African eyes is 
evidenced by, among other factors, a general Western outlook on life. The 
latter is manifested not only in the everyday lives of the peoples of South 
Africa, but also in the nature of the curricula for higher education. The 
curricula for theological education and the biblical sciences (cf Old and 
New Testament Sciences, Biblical Studies, etc) are no exception in this 
regard. It is on account of this general tendency to alienate Africa in the 
South African biblical sciences methodologies, that I was prompted to 
develop an African-South African methodology. I have called this methodology 
the bosadi (womanhood) approach to the reading of biblical texts. In 
this paper I give a detailed discussion of the bosadi concept and the role 
which this methodology can play in foregrounding 'Africa' for the biblical 
sciences as they are offered in South Africa.

An African methodology for South African Biblical Sciences : revisiting the Bosadi (womanhood) approach

Senegalese writer Awa Thiam echoes the thoughts and feelings of her black sisters in South Africa.1 Black women in South Africa-here under stood as African women-form the vast percentage of the population in the country. Despite their majority, they suffer exploitation, invisibility, and silence; as a result, they are "unknown." Though the most exploited of all groups, they remain in South Africa. In the midst of adverse socioeconomic conditions, they survive. And amidst pervasive oppression caused by kyriar chal structures,2 they are not crushed. At times these factors impact on them "with a relentlessness that leaves them drained of both creativity and vision."3 But despite all these daunting obstacles, they remain brave. Jacqui line William argues: "My offspring are stronger than me for they have sucked fertile milk from the bravest of the brave women. In poverty and in richness and in war I am still a woman. And I will remain a brave woman."4 These brave women form the majority, too, of church/worshipping communities,

Madipoane Masenya

Papers

African women, HIV/AIDS, and faith communities

Trapped between two canons : African- South African Christian women in the HIV/AIDS era

An African methodology for South African Biblical Sciences : revisiting the Bosadi (womanhood) approach

African Womanist Hermeneutics: A Suppressed Voice From South Africa Speaks

How Worthy Is the Woman of Worth?: Rereading Proverbs 31: 10-31 in African-South Africa