Zeitschrift ThQ - Leseprobe 1 der aktuellen Ausgabe 1/2025

Background: Covid 19, Pandemics and Earth Crisis

In July 2019, before the world foresaw the Covid 19 catastrophe, the Circle of Concerned African Women Theologians (henceforth called the Circle), chose to focus on the research theme of Earth, Gender, Religions and Sustainable Development Goals. The Circle’s attention was on the effects of anthropocentricism on the environment, their impacts on the lives of women, African women and the two thirds world, advocacy for environmental conservation, and measures to better the lives of African women in view of the Earth crisis. The Circle was already alarmed at the increasingly obvious signs of environmental degradation, global warming and climate change, Cyclone Idai having hit Mozambique, Zimbabwe and Malawi in 2016. In 2023, Cyclone Freddy pounded the same countries with a much-intensified force over a more prolonged time and space. These cyclones are an example of the dire consequences of climate change. Joram Tarusarira and Damaris S. Parsitau’s 20221 report that by 2100, the expected rise in sea level will damage cropland, create saltwater incursions into river deltas and groundwater aquifers, and cause shortages of food and fresh water.2 Compelled by Covid 19 and new deadly projections by climate experts, the Circle returned promptly to the theme of environmental crisis, appropriately adding to it the component of epidemics. Indeed, the link between the environment and pandemics is argued and sometimes demonstrated by researchers worldwide. Amr A. Mariee et al.3 say that,

“Global warming exerts an influence on infectious diseases through its effects on pathogens, hosts, and transmission mechanisms […] The impact of a warming climate on the global emergence of infectious diseases is significant, as it influences both the geographical distribution and host range of zoonotic pathogens.”

Furthermore, Sophia El Hamichi et al4 predict as follows:

“[Global warming will] have a lasting impact on sea temperatures and air quality, direly affecting ecosystems, and leading to waterborne and airborne diseases, aggravating chronic conditions […] An unstable climate may also threaten pathogen hosts, inducing relocation of microorganisms and hosts. These shifts have been suggested as the reason for emerging infectious diseases.”

Thus, for the five year research period between its continental conferences, from 2019 to 2024, the Circle focused on the theme of Earth and Pandemics. Scholarship focused on responding to the contemporary disaster according to the major variables of Pandemics, Earth crisis, gender and religion/theology/spirituality/Bible, primarily approached from local African contextual perspectives.

The Biblical Response

Indeed, research shows that human beings tend to respond to pandemics and disasters religiously (and/or biblically).5 Thus, this volume makes a biblical contribution to studies on pandemics and the Earth crisis. The authors demonstrate that the Bible indeed has a say in the aforementioned crises. They answer the following questions:
– What do Biblical texts reveal when examined for content on pandemics and the Earth crisis from an African and gendered perspective?
– What can be gleaned in the re-examination of the Bible for anthropocentric or ecofriendly texts?
– What contextual hermeneutical methods are available and being utilised in responses to pandemics and climate change as regards anthropocentricism and environmentally empowering interpretation?
The volume answers these questions from various perspectives that include postcolonialism, sub-Saharan African womanism, two thirds world contextual hermeneutics, and African enculturation theology.

Many biblical texts reflect the patriarchal structures of the Ancient Near East and Greco- Roman world. Carol Meyers6 observes:

“Recent studies of ancient Rome show that had it not been the influence of Ancient Near East and Greco-Roman world, women in ancient Israel actually had control over many aspects of household life and also had some public roles, even in religion.”

Stories of male leadership, such as those of Abraham, Moses, and David, dominate the biblical narrative, while women often appear in supportive or marginalized roles. Passages like Ephesians 5:22–23, which call for wives to submit to their husbands, have historically been cited to reinforce male dominance within family and societal structures. Similarly, the exclusion of women from priestly roles in the Old Testament and apostolic leadership in some New Testament traditions has perpetuated gender hierarchies in religious institutions.7

Yet, these patriarchal overtones are not the whole story. The Bible also contains powerful counter-narratives that celebrate women’s agency and leadership. Figures like Deborah, the prophet and judge in Judges 4, Ruth, the Moabite who courageously ensured her family’s survival, and Mary, the mother of Jesus, whose faith and courage under- gird the Christian story, point to a more liberating understanding of gender. The inclusion of these stories suggests that even within patriarchal contexts, there was room for recognizing women’s significant contributions. Some interpretations such as that of Dube8 seek to recover the egalitarian vision embedded in the creation narratives. In Genesis 1:27, the declaration that “God created humankind in God’s image, male and female God created them” suggests a fundamental equality and shared dignity. The early Christian movement, as described in the New Testament, also offers glimpses of gender inclusivity. Paul’s assertion in Galatians 3:28 that “there is neither male nor female; for you are all one in Christ Jesus” has been a cornerstone for advocacy for gender equality within Christian communities.

Earth, Pandemics and the Bible

The relationship between the Bible, the Earth and pandemics has recently garnered considerable scholarly debates, with many questioning the logicality of the nexus. On one hand, the Bible has been attacked for conveying both explicit and implicit images that devalue the Earth, contribute to injustices against the Earth and disadvantages human beings who directly depend on the Earth for livelihoods.9 On the other hand, there is a continuous recognition of the place of the Bible in providing directives, insights and approaches for conserving the Earth and promoting well-being.10 However, the growing concerns posed by environmental crises such as soil degradation, disease outbreaks, acid rain, deforestation, global warming, wildfires, air pollution, water pollution and climate change have demanded more serious attention from biblical perspectives, raising questions on how the connection between the Earth and the Bible can further help to address the issues, including the issue of pandemics.

From the body of scholarly works championed by the Circle, a central recurring theme is the recognition and respect accorded the Earth in many African epistemologies which guide dispositions towards the Earth and biblical interpretations about the Earth; hence, distinctive approaches have been introduced into biblical studies. Given the diversities of African epistemologies and traditions, it would be overly simplistic for this volume to claim uniformity in conceptualization of Earth and pandemics across the continent. Nonetheless, a common pattern observed in many African cultures which has proven useful is the wealth of African indigenous knowledge as conveyed through mythologies, communal values, matrilineal culture, traditions and others which guide both ecological and gender justice.11 Adopting indigenous knowledge in African womanist interpretations has uncovered insightful premises to pursue ecological justice, offer responses to the problem of pandemics and to conserve the land.

For instance, the Sotho, Tswana, Gikuyu and others treat the Earth with dignity and respect based on its sacredness as the origin of man, and as birther and nurturer.12 Similarly, it is also the African values of community and communal values embedded in the Ubuntu philosophical epistemologies which centre on dependency on community for complete personhood. The Botho/Ubuntu in this description is conceptualized as “acceptable relational living, which is measured by one’s relationship to family, community, the environment and the Divine powers”.13 Importantly, these intrinsic African epistemological values have contributed to hermeneutical readings that centralize and prioritize respectful and conservative practices towards the land. Thus, highlighting the need for stewardship to the earth and empathy for one another through these distinctive culture-grounded biblical hermeneutical approaches becomes invaluable, as the various African communities continue to grapple with consequences of Westernization and Western exploitation of Mother Africa.14

A prominent contribution in this direction over the past few decades is the Earth Series project, which notably sought to break away from Western interpretive approaches that have historically devalued the Earth. The Earth project favours alternative methodologies that strive for justice for the Earth.15 It centred on and promoted an “ecological hermeneutic” through analysing, identifying and reading the Bible from the Earth’s perspective to address concerns over environmental crises.16 However, a significant body of scholarship has recently emerged on a large scale by the Circle of Concerned African Women Theologians which employs sensitivity to ecological justice through the lens of cultural heritage. Through scholarship championed by the Circle, unique and rich hermeneutical approaches have successfully promoted Earth conservation, addressed pressing environmental disasters and tackled the skewed effects of the environmental crisis against women and the two thirds world. The unique cultural values introduced into biblical hermeneutics, as advocated in many of the Circle’s projects on ecology and sometimes in connection with gender justice, have given African scholars the opportunity to provide distinctive hermeneutical insights enriching to the global academia on these themes. Moreover, this direction of scholarship has provided a robust paradigm in line with African cultural values, for engaging with biblical texts in ways that conserve and do not compromise the integrity of biblical texts as well as cultural values in the pursuit of ecological justice.

Intersection of Themes

The reader will discover that this special journal volume exposes intersections of the Earth crisis, pandemics, gender and biblical texts, both in the fuelling of problems and proposals of possible solutions, and in proposing African ways of reading biblical texts in these contexts. This intricate intersectionality highlights the observation of Heather Eaton, namely that, “Contemporary views integrate intersectionality and are global and contextual, with culture-specific approaches.”17 Some authors have explored the link between Earth Crisis, gender and biblical texts; others have focused on pandemics, gender and biblical texts, while others have linked all three areas; yet, all explore the theme from various local African contexts, theories, methods and books/texts of the Bible. They utilize African contexts, philosophies, cultures and perspectives to read the Bible in the context of the contemporary Earth crisis, pandemics, and their gendered impact.

In the contemporary world, debates about gender and the Bible often intersect with broader discussions on feminism, LGBTQIA+ inclusion, environmental and social justice. While some religious traditions continue to uphold restrictive interpretations of gender roles, others have embraced more inclusive readings. The ordination of women, the affirmation of non-binary identities, and the critique of androcentric biblical interpretations reflect ongoing efforts to reimagine gender through a lens of justice and equality. African theologians, in particular, have brought unique perspectives to these debates, emphasizing the importance of contextual readings of the Bible that address the realities of African cultures and histories. Elia Shabani Mligo notes18, “Since theology becomes relevant in particular places if God becomes a co-inhabitant with people in their places, there is intimate relationship between theology and people’s places.” Juma19 acknowledges the “African culture as the main source for doing Afrocentric theologies.” That is why writers who use the postcolonial African patriarchal societies as the vantage point and location like Mercy Amba Oduyoye, Musa Dube, Nyambura Njoroge Musimbi Kanyoro and Dorcas Chebet Juma have highlighted the intersections of the Bible, gender, culture, and faith, calling for an Afrocentric hermeneutic that empowers women and challenges patriarchal systems of dominance and oppression.

Gender in the Bible reflects diverse roles, relationships, and identities shaped by cultural, ecological, and spiritual contexts. Ezra Chitando20 argues, “From the missionary period to the present, the church has interfaced with gender in Africa, for better or for worse.” The African church is the vantage point through which biblical narratives find a fertile ground and are interpreted. A Gendered and Afro-ecocentric lens interprets biblical narratives as celebrating the interconnections of liberating African cultural ideologies, humanity, creation, and divine purpose, challenging rigid binaries that relegate women to the periphery, promoting justice, balance, and dignity in all expressions of gender. According to Masiiwa Ragies Gunda …

“[…] sacred texts, such as the Bible, are invoked by patriarchal structures just as gendered lens to reinforce and entrench systematic manipulation of power and privilege by giving the systems a divine origin to subordinate, marginalize and oppress.”21

Within an Afro-ecocentric framework, gender is understood as a fluid and dynamic construct reflecting the interconnections of human identity with ecological, cultural, and spiritual dimensions. The Bible, read through this lens, provides a narrative terrain where gender emerges not as a rigid binary but as a sacred interplay of roles and relationships shaped by divine purpose and community contexts. In African traditions, gender finds its meaning in the rhythms of creation, where balance, harmony, and reciprocity mirror ecological principles.22 This aligns with the biblical imagery of creation as in Genesis 1:27–28, which celebrates diversity and mutual stewardship over creation.

From a transformation point of view, the Bible, therefore, becomes a text that can critique oppressive hierarchies while uplifting indigenous African understandings of gender as relational, restorative, and life-giving. This perspective resists colonial readings that enforce binaries or subjugate Mother earth, Africans, women and non-conforming identities, advocating instead for an interpretation that honour African spiritualities, ecological ethics, and the dignity of all genders in God’s creation. Musa W. Dube (2012, p. 16)23 observes: “For the postcolonial subjects of African origin, the connection of biblical texts to western imperialism has had a severe implication for reading the biblical text.” The Bible, as a sacred text, holds a central position in the faith and practice of millions across the globe generally but in Africa in particular. Yet, its interpretation and application concerning gender have been both a source of inspiration and controversy. While underscoring the importance of contextual biblical interpretation, Dorcas Chebet Juma points out that …

“Religion and sacred texts are integral to the spirituality of many African women. When women lead in interpreting these texts, they can transform religious discourses, highlighting gendered perspectives and reshaping historical memories.”24

At its core, the Bible contains narratives, laws, poetry, and teachings that reflect the sociocultural contexts of its authors who are predominantly male. These contexts were patriarchal, a reality that significantly influenced how gender roles and identities were represented, prescribed and are therefore received by those reading the Bible today.

The Ten Articles in the Current Volume

The articles of this journal volume are positioned in the chronological order of biblical texts, starting with texts in Genesis in the Hebrew Bible and ending with the Gospel of John in the New Testament. Uzoma Amos Dike sets the ball rolling with “ Male Primacy and the Yahwist Creation Narrative: An Eco-feminist Reevaluation of Gen 2:4–25? ”. She starts from the observation that the patriarchy of Christianity is usually traced to the Yahwist creation narrative, among other texts. Using syntactical exegesis, feminist hermeneutics and ecological criticism, the article demystifies the male headship mythology and ascertains the interconnection between Adam and Adamah, the two Hebrew words around which the Yahwist narrative revolves. Syntactical analysis focuses on the grammar and word ordering of the text to arrive at the meaning, while feminist hermeneutics renders the interpretation from the women’s experiences. The study identifies the earth as humanity’s abode, and establishes humanity’s responsibility to preserve it. Adam is masculine and is often translated as “man” or humanity, and Adamah is feminine and is translated as “earth” or ground. Beyond the interconnection of the nouns, the study asks the pivotal question, “Does the Yahwist creation narrative teach male primacy?” However, a non-derogatory view of the feminine gender by the Yahwist is identified. Hence, the study advocates for a reconsideration of male headship in the Christian traditions.

The second article is “Towards the Realisation of SDG 3 – Waste Management, the Environment, and Health in Uganda. A Contextual Reading of Deuteronomy 23:9–14 and Leviticus 13:47–58” co-authored by Helen Nambalirwa Nkabala and John Bosco Kamoga. The article employs documentary analysis, along with exegetical and narrative approaches, to draw comparisons between the Ugandan context and the afore mentioned texts. Given that Uganda is predominantly a Christian community, the two co-authors aim to inspire Ugandan communities to adopt the Hebrew Bible’s teachings on proper waste disposal as a crucial component of environmental stewardship, thereby promoting health and well-being and ultimately advancing towards the achievement of SDG 3. The article highlights the statistics that report that Uganda fails to properly dispose of 50 % of its waste. The situation is exacerbated by the country’s rampant poverty, unawareness of the hazards of poor waste management, and the dire consequences of distabilizing the ecosystem. The country has faced degenerating soil conditions, compromised health status as seen from the continued outbreaks of diseases such as cholera resulting from compromised hygiene, ultimately hindering the realisation of Sustainable Development Goal 3.

The third paper is authored by Gifty Ama Kyerewaa Dei Dawson, and is titled “ Women as Collateral Victims in Mother Earth System Failure in the Akosombo Dam Spillage: A Contextual Reading of Judges 19–21.” Using the tri-polar method by Jonathan Draper and the case study of the Akosombo Dam spillage, the article explores the question of why women often suffer more in the face of large scale disasters. It examines the hypothesis that lack of proper governance structures creates an enabling environment for the suffering of women in situations of system failure which leads to crises in the community. The study is carried out through a contextual reading of Judges 19 and 21, which presents a situation where a break in the social order of the Israelite society affected the women who were least represented in the hierarchy of power. Despite improvements in the quality of life over the past decades, the contemporary world still reels from a plethora of problems that include environmental crises, pandemics and industrial accidents. For reasons covered in this paper, African communities and women, like their counterparts in the global south, suffer more in these catastrophes. The Akosombo Dam spillage covered more than four communities. Multiple families were displaced and images in the media showed women in helpless situations along with their many dependents. Dawson’s paper concludes that women should be given paramount attention during crises because, unlike men, that is the time when they carry many dependents with them.

Janet Jane Okang authors the fourth article titled “Lunching with the Boss: Reimagining Famine, Fields, and Food in the Book of Ruth”. The departure and return of food shape the narrative of Ruth. Traditionally, Ruth is read as a book of heterosexual romance that highlights the unlikely joining of a wealthy farm owner – Boaz – with a poor widow – Ruth, a foreigner from the nation of Moab. Okang argues that this has overshadowed analytical readings that address issues like effects of climate change, food (in)equity, gender imbalances and hierarchical structures. Therefore, the present article draws attention to food/bread as the significant motif of Ruth’s narrative. It also highlights issues that cast a shadow over Ruth and posits that Ruth 2–3 can be a resource for engaging with such issues in the twenty-first century. Next, through decolonial theory and Ghanaian contextual hermeneutics, the paper proposes that what transpires at Boaz’s plantation is alienation and division, an observation that exposes hierarchical social systems in the text. Janet Okang’s paper adopts Fanon’s concept of the colonial world to describe Boaz’s plantation. Yet, 2:14–18 also aims to change those hierarchical structures by recounting a mealtime scenario that decolonially delinks and subverts the traditional model of mealtime and sharing. Finally, the paper proposes that social hierarchies, and the meals that reinforce those hierarchies, can be abolished if the haves and have-nots consistently eat together from the same bowl. This would bring changes in individuals and societies.

In the fifth article, Florence Egbeyale presents “Combating Patriarchal Pandemic: Individual and Collective Gender Ideals for Relevance and Inclusion in the Book of Ruth”. She presents the patriarchy of ancient Israel as a pandemic that stifled women’s meaningful participation in the polity. Egbeyale examines depictions of women in the book of Ruth and the unique understanding they offer of gender conceptualizations and roles in the Hebrew Bible. She engages literary analysis of the text and argues that Ruth, Naomi, and Bethlehem women’s roles in this narrative challenged clichéd suppositions of women’s powerlessness within ancient Israel’s patriarchy. This way, the article expounds on the value the book of Ruth holds for African women in their strife toward improved representation in leadership in social and religious domains. The article explicates how these exceptional lessons model Debra Meyerson’s (2001) tempered radical form of leadership. In addition, the essay describes how a priori individual and collective heroic traits of women in the narrative orchestrated their paths towards achieving agency and inclusion through tactical resistance against patriarchal domination.

Article number six, written by Kenosi Molato, is titled “Life in the Okavango Delta: Reading Psalm 8 from the Perspective of Ecological Patronage and Reciprocity Hermeneutics”. In this paper, Kenosi Molato argues that the central causes of ecological degradation is how human beings have mediated the relationship between the society in which they live and nature. This pivotal area of mediation establishes reciprocity between society and nature, which is founded on the ground of ecological patronage. The article discusses anthropocentric activities that have depleted natural resources to build their communities, altered the natural process, defiled the land and led to the manifestation of COVID 19. Homo sapiens have relegated the ecological patronage-client relationship to the periphery. The question which the article seeks to probe is how human beings can move from the resultant catastrophe to eco-friendly life on the land in line with SDG’s principles? Thus, the article proposes ecological patronage and reciprocity biblical hermeneutics to read Psalm 8 in such a way as to conserve and continue enjoying the beauty of the Okavango Delta.

Upendo Mwakasenga’s “The Cry of Mother Earth: Reading Jeremiah 31:15 from an Eco-Feminist Perspective on Forest 27 in Chongwe District, Lusaka Province in Zambia” follows at number seven. The paper invokes Rachel’s lament for her children in Jeremiah 31. The invocation is in connection with the many cries of Zambian people

over Forest 27 in Chongwe district, Lusaka province of Zambia. Mwakasenga advocates for women in Zambia to take a keen interest in the debates on Forest 27 because they are critically connected to their wellbeing. Additionally, the article highlights the connection between culture and nature, as it investigates the Soli traditional ceremony of Chakwela Makumbi. The yearly ceremony is prayer to the ancestors for rain at Forest 27, and the tireless work of Chieftainess Nkomesha Mukamambo II in working to ensure that Forest 27 land is preserved for her people symbolizes the weeping of Rachel for her children. In the face of escalating environmental challenges, exploring various perspectives that can deepen our understanding of the relationship between humans and the natural world is crucial. Using an Ecofeminist lens, the paper highlights the value of the rain-making ceremony for Forest 27, and general concern for the wellbeing of the Earth.

The eighth article is “Womanist Criticism of Mark 5:25–34” by Martha E. Ambarangu. In it, Martha Ambarangu discusses Musa Dube’s paper, “Fifty Years of Bleeding: A Storytelling Feminist Reading of Mark 5: 24–43”, which covers the story of Africa from the period before colonialism, during colonialism, neocolonialism, pre- and post-independence as well as the HIV/AIDS period. Through the lens of womanist (Mwanamke) criticism and postcolonial theories, Ambarangu analyses Mark 5:24–43 and its implication to the lived experiences of Swahili-speaking women in East Africa. She puts her work in conversation with the work of Musa Dube, a feminist and postcolonial interpreter whose work has focused on liberating the oppressed and marginalized women of Africa. She applies Dube’s “gender-personified perspective on the effects of the Christian European colonization of Africa” on the East African context. Africa is the woman who resists death and fully partakes in the struggle for healing. Ambarangu’s article presents a woman who is actively resistant to oppression, violence, and abuse. The woman suffering from haemorrhage in Mark refuses society’s boundaries, reaches Jesus and gets healing. However, in the African context, this woman is still in the process of resisting and pushing towards Jesus. Similarly, East African women are joining churches hoping to get to Jesus and be healed. Yet, they are facing various gender skewed abuses perpetuated by purposeful misuse of scripture. Some of these women die of HIV/AIDS and murder by a spouse/partner.

At number nine is “Gender, Religious Celebrities, and Earth in the Nativity Narrative of Luke 1–2” by Daniel Nii Aboagye Aryeh. The author examines how the genders in the nativity narratives in Luke 1–2 encountered supernatural beings and their religious intermediary roles to Jesus. The texts do not limit the encounters to social and cultural norms of gender that make one dominant over the other. The paper argues that the experience with the divine beings and religious activities towards Jesus in the nativity narratives are not gender biased; but they promote the concept of the earth as a productive element. The paper’s argument builds on the theory of gender parallelism in the nativity narratives. Rhetorical criticism is engaged to respond to the following questions: (i) Why is the implied narrator engaged in gender parallelism? (ii) What is the dominant social and cultural norm propounded in the nativity narratives? (iii) How does the social and cultural norm of the narratives resonate with Akan traditional religion? According to the article, therefore, gender parallelism in the nativity narratives gives a clue to Luke’s presentation of women in the Gospel. The social and cultural norm of the divine in the nativity narratives has no respect for gender segregation. The phenomenon resonates with the concept of community in the Akan communities. The tenth and final article is by Musa W. Dube titled “John 1:1–18: Reading the Fourth Gospel in the Context of Climate Change”. In it, she explores the following questions: How does the context of climate change and environmental crisis impact biblical interpretation? How should interpreters of the biblical text read in solidarity with Mother Earth? What are the ethics of reading the biblical text within and through the heat waves and extreme weather events? The article explores these questions by reading the Fourth Gospel (John 1:1–18) within the context of climate change and global warming. The interrogations and proposals are based on the fact that global warming and its impact have become evident to the citizens of Mother Earth. Scientific research and data widely attest that human beings are at the centre of contemporary environmental crisis. Extreme weather events, ranging from heat waves to frequent extreme land and sea storms, impress upon the global community that all is not well on Mother Earth. The Wretched of the Earth are being pushed to the extreme ends in their subalternity. Home has become strange, dangerous and uncomfortable, underlining the need for communal and global introspection on the health of Mother Earth and the ethics of living in and with the whole Earth Community.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

1 | Joram Tarusarira/Damaris S. Parsitau, The religio-spiritual and sacred dimensions of climate-induced conflicts: A research agenda, in: Ezra Chitando/Ernst M. Conradie/Susan M. Kilonzo (ed.), African Perspectives on Religion and Climate Change, London 2022.
2 | The authors were citing projections by the Intergovernmental Panel on Climate Change (IPCC).
3 | Amr A. Mariee/Amnah Obidan/Hayam Atallah Alwabsi/Akram N. Salah, A Reviewed Literature on the Effect of Global Warming on Infectious Diseases‘ Dissemination, in: Haya: The Saudi Journal of Life Sciences 9/11 (2024), 408–418,
https://doi.org/10.36348/sjls.2024.v09i11.002 (checked on 28-02-2025)
4 | Sophia El Hamichi/Aaron Gold/Timothy G. Murray/Veronica Kon Graversen, Pandemics, climate change, and the eye, in: Graefe‘s archive for clinical and experimental ophthalmology 258 (2020), 2597–2601.
5 | Leuconoe Grazia Sisti/Danilo Buonsenso/Umberto Moscato, Gianfranco Costanzo/Walter Malorni, The role of religions in the COVID-19 pandemic: a narrative review, in: International Journal of Environmental Research and Public Health 20 (2023), 1691.
6 | Carol Meyers, Patriarchy and the Hebrew Bible, in: Bible Odyssy 2024, https://bibleatlas.bibleodyssey.com/articles/patriarchy-and-the-hebrew-bible/ (checked on 29-12-2024).
7 | Mercy Oduyoye, Introducing African Women’s Theology (Vol. 6), London 2001, 56.
8 | Musa W. Dube, Genesis 1: An Earth-Friendly Reading, in: Sidney K. Berman/Paul L. Leshota/Ericka S. Dunbar/Musa W. Dube/Malebogo Kgalemang (ed.), Mother Earth, Mother Africa and Biblical Studies: Interpretations in the Context of Climate Change, Bamberg 2021, 89–99.
9 | Veronica Uduak Onyemauwa, Environmental Crisis and Bible-Based Environmental Management, in: Aku: An African Journal of Contemporary Research 2 (2021); David. G. Horrell, The Ecological Challenge to Biblical Studies, in: Theology 112/867 (2009), 163–171.
10 | Sidney K. Berman/Paul L. Leshota/Ericka S. Dunbar/Musa W. Dube/Malebogo Kgalemang (ed.), Mother Earth, Mother Africa and Biblical Studies: Interpretations in the Context of Climate Change, Bamberg 2021, 89–116.
11 | Musa W. Dube, African Eco-Feminisms: African Women Writing Earth, Gender and the Sacred, in: Enna Gudlanga/Musa W. Dube/Limakatso Pepenene (ed.), Ecofeminist Perspectives from African Women Creative Writers: Earth, Gender and the Sacred, Palgrave 2024, 2–4.
12 | Ibid.
13 | Musa W. Dube/Tirelo Modie-Moroka/Senzokuhle D. Setume/Seratwa Ntloedibe et al., Botho/Ubuntu: Community Building and Gender Constructions in Botswana, in: Journal of the Interdenominational Theological Centre 2016, 2.
14 | Berman/Leshota/Dunbar/Dube/Kgalemang (ed.), Mother Earth (see note 10), 153.
15 | Norman Habel, Reading from the Perspective of the Earth, London 2000, 37.
16 | Ibid., 33–34.
17 | Heather Eaton, Ecofeminist Theologies in the Age of Climate Crisis, in: Feminist Theology 29 (2021), 209–219.
18 | Elia Shabani Mligo, Rediscovering Jesus in Our Places: Contextual Theology and Its Relevance to Contemporary Africa, Eugene 2020.
19 | Dorcas Chebet Juma, Film and African Women‘s Religious Futurism: An Afro-feminist Lens to Mark 15:1–40 from the Context of the Song of Songs 5:1–8, in: Zeszyty Naukowe PUNO 1 (2022), 131–148.
20 | Ezra Chitando, Introduction, in: Joachim Kügler/Rosinah Gabaitse/Johanna Stiebert (ed.), The Bible and Gender Troubles in Africa, Vol. 22, Bamberg 2019, 13–24.
21 | Masiiwa Ragies Gunda, Genesis 1–3 and a Gender-equal Society: The Problem of Reading Etiologies as History, in: ibid., 38.
22 | Ikechukwu Anthony Kanu/Ejikemeuwa J. Ndubisi, On the Concept of Creation in African Ontology, in: Ogirisi: A New Journal of African studies, 17 (2021), 199–212.
23 | Musa W. Dube, Postcolonial Feminist Interpretation of the Bible, St Louis, Missouri 2012, 16.
24 | Dorcas Chebet Juma, Feminist Cultural Hermeneutics and a Theology of Women Empowerment: Musimbi R.A. Kanyoro’s Global Pilgrimages of Justice, in: Loreen Maseno/Esther Mombo/Nagaju Muke/Veronica Kahindo (ed.), Queen of Sheba: East and Central African Women’s Theologies of Liberation (Circle Jubilee Volume 2), Vol. 40, Bamberg 2024, 117.



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