![]() ![]() From early work in feminist hermeneutics, Wainwright has developed a multi-dimensional hermeneutic, bringing together feminist, ecological and postcolonial concerns, most recently around the notion of habitat.This paper traces ways in which Wainwright’s multidisciplinary approach has developed from her feminist work, and explores how her notion of habitat intersects with the new materialism. A contributor to the project, Queensland biblical scholar Elaine Wainwright, until 2014 Professor of Theology and Head of School at the University of Auckland, had previously (in 1991) published an article: ‘A Metaphorical Work through Scripture in an Ecological Age’. The Project was in conversation with feminists, ecologists and a number of indigenous peoples from Australia and overseas, as the team developed first their six ecojustice principles and then three further ecological hermeneutics. ![]() As the 1990s came to a close, this was joined by the first major international research in ecological hermeneutics in biblical studies, The Earth Bible Project, situated in Adelaide, South Australia, under the chief editorship of Norman Habel. By the 1990s, Australian ecological and ecological feminist philosophy was at the forefront of international work in this area. Internationally significant Australian work in ecological philosophy can be traced to at least as early as 1973 with Val and Richard Routley’s (later Val Plumwood and Richard Sylvan) Fight for the Forests. You can read this article in the journal at: The article situates the question of greatness and the affirmation of ho diakonon (the one serving) not only as these pertains to inter-human relations, but also, more importantly in relation to the wider ecological communities in which human relations of power are situated. It offers an ecological reading that appeals to the principle of interconnectedness, the ecological hermeneutic of suspicion, and the ecological texture of the text, the latter with particular reference to habitat and the senses. This article uses the notion of ecological communities as a lens though which to interpret the concept of serving in Luke 22:24–27, within the wider narrative context of Luke-Acts. those that sustain our lives and worship for example, and even the bacteria that inhabit our bodies). As such Christian communities are already ecological communities in that they are comprised of humans in relation to many other than human entities (esp. Inevitably, when writing about humans and Earth some distinctions as well as interconnections will be evident in the choice of language.Įcological communities are more-than-human (other-than-human and human) communities. At the same time, the Earth is much more than any human community or their habitats. 2 For ecological hermeneutics, it is critical to recognise the embeddedness of humankind in, and interdependence with, a wider Earth community. 2 William Bry-1 This article is a revised version of a paper given in the Ecological Hermeneutics Section on the theme "Poverty, Ecology, and the Bible," at the Society of Biblical Literature Annual Meeting, Baltimore, MD, 24 November 2013. kai\ h0 galli/ asen to_ pneu~ ma& mou e0 pi\ tw~ | qew~ | swth~ ri/ mou Luke 1:47 BREATH, HUMAN AND OTHER-THAN-HUMAN, IS A PHENOMENON THAT CONNECTS humans with the wider Earth community of which we are part. ![]() The overall intent of the article is to situate the human question of poverty and oppression as an Earth question. Taking the Magnificat as an example, I ask how might the interpreter retrieve an Earth voice in a text that seems oriented toward inter-human concerns for social justice? I suggest four ways in which the voice of Earth might be retrieved in this song in the mouth of a woman, Mary of Nazareth, through: i) the materiality of the text ii) attention to the human body, especially the senses and the breath iii) attention to the sustaining capacity of Earth in relation to poverty and riches iv) the implicit reference to the land in the promise to the ancestors. Much of the Second Testament, however, seems not to mention Earth directly and this raises questions concerning the application of the principle of voice. The principle of voice, articulated by the Earth Bible Team, can be understood as a biblical principle, evident in the psalms. This article uses the concept of "breath" as a hermeneutic key for applying the ecological hermeneutic of retrieval to suggest ways of reading the Magnificat with an ear to an Earth voice. ![]()
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