后殖民女性主义圣经诠释实践——穆萨·杜比和郭佩兰对福音书中“外邦妇女”故事的解读

Postcolonial Feminist Biblical Interpretation:Musa Dube and Kwok Pui-lan’s Readings of the Gentile Woman’s Story in the Gospels

20世纪下半叶以来,当代西方文论批评方法对圣经研究产生了深刻的影响。后殖民女性主义圣经诠释即是在过去二十年逐渐兴起的圣经解读进路,它不局限于对后殖民主义文论和女性主义理论的批判性结合,倡导从种族、阶层、社会处境等层面关注两种批判理论所忽略的问题。本文选取穆萨·杜比和郭佩兰这两位有代表性的非洲和亚洲妇女神学家,以其对《马太福音》15:21-28和《马可福音》7:24-30中'叙利腓尼基妇女'和'迦南妇人'的解读为例,分析她们是如何运用后殖民女性主义的解读策略,对这段历来富有争议的经文做出去殖民化和去父权化的双重诠释。本文详细分析了二人各自的后殖民女性主义释经者的身份立场、解读前提和诠释重心,指出她们虽属同一的第三世界妇女'诠释社群',但寻求的释义构造和阅读目标仍有差异。本文在评判这两位妇女神学家对该外邦妇女故事所达到的积极诠释效应之外,也格外强调对圣经的社会政治解读不能脱离传统的历史批评方法,后者恰好为当代激进的多向度经文解读提供了可供参照的历史文化场景。

From the latter half of the twentieth century onwards,the research methods of contemporary literary criticism have had a significant impact on biblical studies. As a new interpretive approach emerging in the past twenty years, postcolonial feminist biblical interpretation is not limited to critical combination of postcolonial theory and feminist studies, but pays close attention to the issues that have been consciously or unconsciously neglected by these two literary theories, from race, to class or social location. Through a case study of Musa Dube and Kwok Pui-lan’s postcolonial feminist readings of the fascinating story of the Syrophoenician/Canaanite woman narrated in Mark(7:24-30) and Matthew(15:21-28), this essay analyses how these two feminist theologians from Africa and Asia have adopted reading strategies to challenge traditional interpretations of this story and seek the liberation of two-thirds world women who are "doubly colonized." Through critical commentary on their interpretive identities,reading premises and hermeneutical focuses, the essay points out that although Musa Dube and Kwok Pui-lan belong to similar interpretative communities, their reconstructions of the textual meaning and the motifs of biblical reading are somewhat different, and that we should not homogenize their postcolonial feminist biblical interpretive processes.The essay also stresses that for contemporary social political readings of biblical passages, historical criticism is by no means an outmoded biblical approach, and still provides us with new evidence for the dating and localization of texts.