A Hermeneutical Critique on the Conquest and Occupation Essay Example

A Hermeneutical Critique on the Conquest and Occupation Essay Example A Hermeneutical Critique on the Conquest and Occupation Essay A Hermeneutical Critique on the Conquest and Occupation Essay 95-100. [ 10 ]. Awala Longkumer, â€Å"Voices of the Indigenous People,† in National Council of Churches Review (March 2006): 52-54. [ 11 ]. Murali Dhar Majhi, â€Å"Cultural Rights of Indigenous People,† in Social Action: A Quarterly Review of Social Trends vol. 60 (Oct-Dec 2010): 406-407. [ 12 ]. P. J. Sonjeeva Raj, â€Å"The Call of the Indigenous People,† in Asia Journal of Theology, vol. 10 (April 1996):64-65. [ 13 ]. She connects them with their past (as the home of the ancestors), with the present (as provider of their materials need), and with the future (as the legacy they hold in trust for their children and grandchildren). In this way, indigenousness carries with it a sense of belonging to a place. [ 14 ]. The idea that the land can be owned, that it can belong to someone even when left unused, uncared for, or uninhabited is foreign to indigenous peoples, they are holding land collectively for the community. [ 15 ]. Pushpa Joseph, â€Å"Indigenous Knowledge for Survival A Descriptive Enquiry,† in Jeevandhara : A journal For Socio-Religious Research XXXIX/ 229 (January-2009): 82. [ 16 ]. Ivan Cardinal Dias, â€Å"Identities, Aspirations and Destines of Indigenous Peoples of India,† in Understanding Tribal Cultures: for effective education, edited by Joseph Anikuzhikattil et. l. , (New Delhi: Commission For Education and Culture, 2003), 265. [ 17 ]. Seram Rojesh, â€Å"Whither Indigenous Peoples and their Culture? † in Social Action: A Quarterly Review of Social Trends vol. 60 (October-December 2010): 364-365. [ 18 ]. They believed that each piece of land had its own Baal who helped it to produce good crops. The baal could be worshipped only on his own plot of land, and if a man moved to another district he was compelled to offer worship and gifts to the baal of the district to which he had moved. [ 19 ]. In those days there was no yeast to make bread rise when it was baked, they discovered that if they kept a piece of dough from one week’s baking and allowed it to go sour, it would happen as this went on. If this went on it would make the bread unpleasant to eat. In order to break this chain and make a fresh start, week’s baking was done without the addition of any sour dough, and therefore the bread did not rise: it was ‘unleavened’. [ 20 ]. Elsie Broadie, The Chosen Nation; Book one; Founders and Leaders (Headington Hill Hall: The Religious Education Press, 1968), 71-73. [ 21 ]. C. G. Libolt, â€Å"Canaanites,† in The International Standard Bible Encyclopaedia vol. 1, edited by Geoffrey W. Bromiley (Michigan: William B. Eerdmans Publishing Company, 1979), 4589. [ 22 ]. K. Thanzauva, â€Å"Tribal/Indigenous Interpretation of the Bible: A Keynote Address,† in Tribal Theology And the Bible: A Search for Contextual Relevance, edited by Ynagkahao Vashum (Jorhat: Eastern Theological College, 2011), 20-23. [ 23 ]. Limatula Longkumer, Tribal Feminist Reading of the Bible, Tribal Theology and The Bible: A Search for Contextual Relevance, edited by Yangkahao Vashum (Jorhat: Eastern Theological College, 2011), 140-141. 24 ]. B. J. Syiemlieh, â€Å"Contextual Interpretation of The New Testament in Northeast India: A search for Principles and Methods,† in Tribal Theology and The Bible: A Search for Contextual Relevance, edited by Yangkahao Vashum (Jorhat: Eastern Theological College, 2011), 42. [ 25 ]. J. G. Mc Convillle, â€Å"Joshua, Book of,† in the Dictionary for Theological Interpretation of the Bible, et. al. , Kevin. J. Vanhoozer (Michigan: Baker Book House, 2005), 400. [ 26 ]. Laiu Fachhai, The Land Must Be Distributed Equally: The Promise and Covenant Aspects of Land in the Old Testament (ISPCK: Delhi, 2009), 23. [ 27 ]. Walter C. Kaiser, A History of Israel: From the Bronze Age Through The Jewish Wars (USA: Broadman and Hollman Publisher, 1998), 145. [ 28 ]. A. Wati Longchar, â€Å"Tribal Theology: Issues, Method and Perspective,† in Journal of Tribal Studies, vol. 1 (December 1997): 76-80. [ 29 ]. Peter Ignatius, â€Å"Interpretative Theories of Israelite Settlement,† in Jeevadhara: The Struggle for the Past: Historiography Today XXXII/187 (January 2002): 95-106. [ 30 ]. Temsuyanger, â€Å"Israelite Tribal As Resistance And Revolt Against Domination: Some Insights For Coalition Politics In Contemporary India,† in Journal of Tribal Studies, . XII/2 (July-December 2007): 76-88. 31 ]. He was a rather shadowy figure who was worshiped as the â€Å"father of man† and the â€Å"father of year†. A stele unearthed at Ras Sharma showed him seated upon a throne with a hand upraised in blessing, while the ruler of Ugarit presented a gift to him. [ 32 ]. R. K. Harrison, Old Testament Ti mes (Massachusetts: Hendrickson Publishers, 1970), 162. [ 33 ]. Antonius H. J. Gunneberg, â€Å"Israel,† in Encyclopedia of Christianity, edited by Geoffrey W. Bromiley, Vol. 2 E-I (Michigan: William B. Eerdmans Publishing Company, 2001), 769. [ 34 ]. Their offering was the fertility deity Baal, sometimes known as Haddu (Hadad, the god of rain and storm. He succeeded El as the reigning king of the Canaanite pantheon, and lived in the lofty mountainous regions of the remote northern heavens. A stele from ancient Ugarit portrayed him in his role of storm deity. His titles included the epithets Zabul (Lord of the earth) and Aliyn (the one who prevails), the latter being prominent in Ugaritic poetic literature. The theme of the Baal and Anat cycle was that of his struggle with Mot, the deity of misfortune, who had challenged the kingship of Baal. The latter descended to the Underworld realm of Mot, and there was slain. When his death was followed by a seven-year cycle of famine, Anat, the consort of Baal, revenged herself by killing Mot, after which she planted his body in the ground. Aliyn Baal then recovered, and a seven-year period of prosperity ensued, followed once more by the resurgence of Mot. The depraved nature of Canaanite religion is indicated by the character of Anat, the sister-spouse of Baal, who was variously identified with Astarte, Asherah, and Ashtoreth in cultic worship. An Egyptian text of the New kingdom period described Anat and Astarte as â€Å"the great goddesses who conceive but do not bear. The Canaanites evidently regarded their fertility goddesses as combinations of virgins and begetters of life, and they spoke of Anat in her role of sacred prostitute as â€Å"qudshu,† â€Å"the holy one. † This term is somewhat related to the Biblical term for â€Å"holy,† but it is important to realize that among Semitic peoples generally the idea of â€Å"holine ss† was applied to anything that had been dedicated to the service of a deity. [ 35 ]. P. E. Satterthwaite and D. W. Baker, â€Å"Nation of Canaan,† in Dictionary of the Old Testament Pentateuch, edited by T. Desmond Alexander and David W. Baker (Illinois: Inter Varsity Press, 1984), 600-605. [ 36 ]. Walter C. Kaiser, A History of Israel: From the Bronze Age Through The Jewish Wars †¦ 147. [ 37 ]. Lucien Legrand, The Bible on Culture; Belong or Dissenting? (Bangalore: Theological Publications in India, 2001), 6-8. [ 38 ]. Walter C. Kaiser, A History of Israel: From the Bronze Age Through The Jewish Wars †¦ 145. [ 39 ]. Yangkahao Vashum, â€Å"Colonialism, Christian Mission and Indigenous: An Examination from Asian Indigenous,† in Journal of Theologies and Cultures in Asia, Vol. 78 (2008/2009): 75-78. [ 40 ]. A. R. Ceresko, â€Å"Potsherds and Pioneers: Recent Research on the Origin of Israel,† Indian Theological Studies, vol. 34 (1997): 11. [ 41 ]. Awala Longkumer, â€Å"Experience of the Context: Socio-Political, Historical and Cultural Context of the Tribal,† in Critical Issues in Mission Among Tribals, edited by Awala Longkumer (Nagpur: NCCI, 2011), 36-37 [ 42 ]. K. C. Abraham, â€Å"Towards An Indian Christian Identity,† in Christian Identity and Cultural Nationalism: Challenges and Opportunities, edited E. C. John Samson Prabhakar (Bangalore: BTESSC/ SATHRI, 2008), 23-29. [ 43 ]. A. Wati Longchar, â€Å"Tribal Theology: Issues, Method and Perspective,† , 76-80.