By Nasili Vaka'uta
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Extra resources for Reading Ezra 9-10 Tu'a-wise: Rethinking Biblical Interpretation in Oceania
No act of translation takes place in an entirely neutral space of absolute equality. Someone is translating something or someone. 72 Politically, the colonial authorities schemed with the most prominent figures in the ‗eiki class in order to establish a foothold in the decision making process. New political flavours were introduced and these functioned not to transform but to strengthen the traditional political setup. The best example is the translation of the Tongan traditional hierarchy into a colonial version of the British monarchy and hierarchy.
Contextual biblical interpretation is about real readers. Broadly speaking, the current approaches in this emerging area of biblical scholarship can be categorized into four modes namely, culturalethnocentric, religious-syncretic, experiential-pragmatic, and islandoceanic. 96 93 Sugirtharajah, ―A Postcolonial Exploration of Collusion and Construction in Biblical Interpretation,‖ 93. 94 Fernando Segovia has used the phrase ―real flesh and blood readers‖ repeatedly in his works to mark the difference between the subject of cultural reading and the implied readers or subjects in philosophical hermeneutics.
Hau‘ofa proposes an enlarged vision in the notion of Oceania: a sea of islands. , eds. A New Oceania: Rediscovering Our Sea of Islands (Suva: Institute of Pacific Studies, USP, 1993), 6. 82 In such situations, one would hear: ―Me‘a faka-tu‘a mo‘oni ko ho‘o lea‖ (I cannot believe you have spoken in a tu‘a manner or as a tu‘a); ―tuku e sio faka-tu‘a ko ia‖ (get rid of that tu‘a perspective). 32 READING EZRA 9–10 TU‘A-WISE A tu‘a cannot be forced to act otherwise. Even if a tu‘a succumbs to acting, s/he will always be a tu‘a, and faka-tu‘a will always be the way to be.
Reading Ezra 9-10 Tu'a-wise: Rethinking Biblical Interpretation in Oceania by Nasili Vaka'uta