Norman Habel – författare

In the first volume we attempt to de-colonise the narratives of Genesis 1-11 and retrieve pre-colonial legends that are comparable to First Nations ancestral narratives. In Genesis One, for example, we retrieve a Primal Land Narrative in which the primordial ground is born, comes to life, creates life and is named 'Land' by the Creator Spirit.

As we work through the traditions of Genesis 1-11 we also discern colonial additions like the mandate to dominate associated with the Imago Dei in Genesis 1.26-28. At the close of the analysis of each narrative, we include the response of First Nations Australia, thereby illustrating, not only the significance of our finding, but also the relevance for First Nations peoples.

In the first volume we attempt to de-colonise the narratives of Genesis 1-11 and retrieve pre-colonial legends that are comparable to First Nations ancestral narratives. In Genesis One, for example, we retrieve a Primal Land Narrative in which the primordial ground is born, comes to life, creates life and is named 'Land' by the Creator Spirit.

As we work through the traditions of Genesis 1-11 we also discern colonial additions like the mandate to dominate associated with the Imago Dei in Genesis 1.26-28. At the close of the analysis of each narrative, we include the response of First Nations Australia, thereby illustrating, not only the significance of our finding, but also the relevance for First Nations peoples.

Progressive Revelation of the Character of YHWH in the Book of Exodus Volume Three in the De-colonising the Biblical Narrative Series is dedicated to those First Nations Australia peoples who were encouraged by colonists, especially the early missionaries, to believe in the Lord God.

Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH.

This volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norman Habel, and other First Nations Australia. including Ken Sumner, Denise Champion, Rose Rigney and Sean Weeta.

In recent times many First Nations theologians and others have begun to comprehend what some have designated as the 'colonial curse' as a factor that has persisted in various forms since the arrival of the first Europeans. The 'colonial curse' refers to all negative effects of the colonial invasion of Australia: everything from stealing the Land to poisoning waters and massacres of men, women and children.

This book outlines four stages in the evolution of a 'colonial consciousness' in an awareness of what the 'colonial curse' has meant for First Nations Australia.

Progressive Revelation of the Character of YHWH in the Book of Exodus Volume Three in the De-colonising the Biblical Narrative Series is dedicated to those First Nations Australia peoples who were encouraged by colonists, especially the early missionaries, to believe in the Lord God.

Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH.

This volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norman Habel, and other First Nations Australia. including Ken Sumner, Denise Champion, Rose Rigney and Sean Weeta.

In recent times many First Nations theologians and others have begun to comprehend what some have designated as the 'colonial curse' as a factor that has persisted in various forms since the arrival of the first Europeans. The 'colonial curse' refers to all negative effects of the colonial invasion of Australia: everything from stealing the Land to poisoning waters and massacres of men, women and children.

This book outlines four stages in the evolution of a 'colonial consciousness' in an awareness of what the 'colonial curse' has meant for First Nations Australia.

The precolonial treat and culture reflected in Genesis 1225 establishes a biblical precedent for First Nations Australia to embrace and celebrate. Anyone reading the Abraham narratives of Genesis 12-25 who dares to identify with the worldview of First nations Australia - interpreters, First Nations Australia leaders, empathetic readers with de-colonised minds - will expect and discern three colonial factors influencing previous readings and interpretations of the narrative: language, interpreters, and narrators.

A de-colonising hermeneutic is not only to become aware of past colonial translations of the narrative, but also to focus on the specific colonial dimensions of the narrative itself-reflected in the language, the idioms, the content or the theology of the narrative. The goal: to use this process of deep listening to discern and 'untangle' the precolonial narrative.

The precolonial treat and culture reflected in Genesis 1225 establishes a biblical precedent for First Nations Australia to embrace and celebrate. Anyone reading the Abraham narratives of Genesis 12-25 who dares to identify with the worldview of First nations Australia - interpreters, First Nations Australia leaders, empathetic readers with de-colonised minds - will expect and discern three colonial factors influencing previous readings and interpretations of the narrative: language, interpreters, and narrators.

A de-colonising hermeneutic is not only to become aware of past colonial translations of the narrative, but also to focus on the specific colonial dimensions of the narrative itself-reflected in the language, the idioms, the content or the theology of the narrative. The goal: to use this process of deep listening to discern and 'untangle' the precolonial narrative.

Volume Four in the De-colonising the Biblical Narrative Series is dedicated to those First Nations Australia peoples who were encouraged who were informed by invading colonists, that Australia or other lands, was The Promised Land for the colonials, like the Land of Canaan, colonised by Joshua, in the name of the Colonial God YHWH whose merciless techniques, are outlined, by a Colonial Narrator in the Book of Joshua.

The true message of The Book of Joshua has long been hidden. In Sunday School, in church sermons, in seminaries or in most interpretations of this book, Joshua has been viewed as a hero of a great God who enabled his people to escape from Egypt and to settle in the Promised Land. The colourful Crossing of the Jordan, the spectacular Fall of Jericho and the Sun Standing Still were viewed as amazing portraits of how the God of Israel enabled Israel to enjoy entering The Promised Land. There is only one way First Nations people can interpret Joshua but from a colonising point of view, as it is clear the colonial God favours one race of people over that of another. Colonists have over the centuries used the Book of Joshua as the bases for their justification to invade, colonise, steal lands, massacre First Nations people and enslave them.

Decolonising Aboriginal Hermeneutics

This volume, number 5 in the Series, focuses on how de-colonising hermeneutics has developed within the work of the authors. During Norman Habel’s lifetime as a Biblical scholar, he has employed a range of hermeneutics including Historical Criticism, Literary Criticism, Lutheran Theology, and Ecological Criticism, focusing especially on The Old Testament. At the age of sixty years, he was confronted by his colonial heritage and inspired by the Rainbow Spirit elders to employ yet another approach, Decolonising Hermeneutics. Norman hoped that the colonial oriented Christian Church in Australia and beyond, might ask, ‘Why is Western Christianity still colonial in so many ways?’ Anne Pattel-Gray brings to this work a wealth of knowledge and experience as a First Nations scholar, articulating the rights, issues, culture and spirituality of First Nations Australian peoples.

For Aboriginal people decolonising hermeneutics has enabled them to deconstruct and decolonise what the colonial church and missionaries has taught over the years. This hermeneutical method has evolved over many years and to explore ancient Ancestral Narratives that speak of the Creator Spirit’s actions and interaction with Aboriginal people. This defines the Creator Spirit’s relationship within their understanding and worldview before colonial invasion. This method sets the foundation for an Aboriginal hermeneutical and exegetical process which allows a freedom to re-read the biblical narratives from a pre-colonial perspective. In doing this Aboriginal people are challenged to decolonise their minds and to be open to the opportunity of reading the biblical texts through Aboriginal eyes and understanding. In decolonising the biblical narrative the approach is not only too de-colonise the people and cultures in the Bible but to de-colonise the interpretation of the Bible, and also to de-colonise the biblical narrative itself.

Decolonising Aboriginal Hermeneutics

This volume, number 5 in the Series, focuses on how de-colonising hermeneutics has developed within the work of the authors. During Norman Habel’s lifetime as a Biblical scholar, he has employed a range of hermeneutics including Historical Criticism, Literary Criticism, Lutheran Theology, and Ecological Criticism, focusing especially on The Old Testament. At the age of sixty years, he was confronted by his colonial heritage and inspired by the Rainbow Spirit elders to employ yet another approach, Decolonising Hermeneutics. Norman hoped that the colonial oriented Christian Church in Australia and beyond, might ask, ‘Why is Western Christianity still colonial in so many ways?’ Anne Pattel-Gray brings to this work a wealth of knowledge and experience as a First Nations scholar, articulating the rights, issues, culture and spirituality of First Nations Australian peoples.

For Aboriginal people decolonising hermeneutics has enabled them to deconstruct and decolonise what the colonial church and missionaries has taught over the years. This hermeneutical method has evolved over many years and to explore ancient Ancestral Narratives that speak of the Creator Spirit’s actions and interaction with Aboriginal people. This defines the Creator Spirit’s relationship within their understanding and worldview before colonial invasion. This method sets the foundation for an Aboriginal hermeneutical and exegetical process which allows a freedom to re-read the biblical narratives from a pre-colonial perspective. In doing this Aboriginal people are challenged to decolonise their minds and to be open to the opportunity of reading the biblical texts through Aboriginal eyes and understanding. In decolonising the biblical narrative the approach is not only too de-colonise the people and cultures in the Bible but to de-colonise the interpretation of the Bible, and also to de-colonise the biblical narrative itself.