Seminar paper from the year 2008 in the subject Theology - Miscellaneous, grade: 1,0, Graduate School of Philosophy and Theology St. Georgen in Frankfurt am Main, course: Hauptseminar: Theologische Gesellschaftskritik - heute noch möglich?, language: English, abstract: Liberation has manifold meanings. Marxists emphasise on economic and political aspects of freedom. Christianity tries to bring the role of culture and religions in the process of liberation. Traditional theologians insist on the need of personal conversion, besides liberation from oppressive socio-economic and political structures. And Dalit, Tribal and women theologians have added a socio-cultural dimension to liberation. Liberation has become an everyday topic of Indian masses. Liberation is a common concern. However, in all the varied and complex situations of India, Latin American theology can neither define our experience nor offer solutions. But it has definitely given a hermeneutical key, an important starting point of the experience of the marginalized. Thus, Indian liberation theologies like Dalit liberation theology, Feminists' theology, tribal theologies, etc., are inspirations from Latin American liberation theology. But there are quite substantial points of differences according to the foci and features. In the following I shall deal with three specific requisites for any Indian liberation theology.

Seminar paper from the year 2008 in the subject Theology - Miscellaneous, grade: 1,0, Graduate School of Philosophy and Theology St. Georgen in Frankfurt am Main, course: Hauptseminar: Theologische Gesellschaftskritik - heute noch möglich?, language: English, abstract: Liberation has manifold meanings. Marxists emphasise on economic and political aspects of freedom. Christianity tries to bring the role of culture and religions in the process of liberation. Traditional theologians insist on the need of personal conversion, besides liberation from oppressive socio-economic and political structures. And Dalit, Tribal and women theologians have added a socio-cultural dimension to liberation. Liberation has become an everyday topic of Indian masses. Liberation is a common concern. However, in all the varied and complex situations of India, Latin American theology can neither define our experience nor offer solutions. But it has definitely given a hermeneutical key, an important starting point of the experience of the marginalized. Thus, Indian liberation theologies like Dalit liberation theology, Feminists’ theology, tribal theologies, etc., are inspirations from Latin American liberation theology. But there are quite substantial points of differences according to the foci and features. In the following I shall deal with three specific requisites for any Indian liberation theology.

Discusses Hindu Advaita Ved?nta as a philosophy of social justice for the modern world. This expansive and accessible work provides an introduction to the Hindu tradition of Advaita Ved?nta and brings it into discussion with contemporary concerns. Advaita, the non-dual school of Indian philosophy and spirituality associated with ?a?kara, is often seen as “other-worldly,” regarding the world as an illusion. Anantanand Rambachan has played a central role in presenting a more authentic Advaita, one that reveals how Advaita is positive about the here and now. The first part of the book presents the hermeneutics and spirituality of Advaita, using textual sources, classical commentary, and modern scholarship. The book’s second section considers the implications of Advaita for ethical and social challenges: patriarchy, homophobia, ecological crisis, child abuse, and inequality. Rambachan establishes how Advaita’s non-dual understanding of reality provides the ground for social activism and the values that advocate for justice, dignity, and the equality of human beings. “Rambachan has written an original, creative, and provocative book that will assure that Hinduism has a greater voice in the general arena of interreligious dialogue.” — Paul F. Knitter, Union Theological Seminary “This is an important contribution to the advancement of constructive work in Hindu theology, comparative theology, and the study of South Asian religious traditions. It has the potential to revolutionize how scholars view Hinduism generally, and Advaita Ved?nta in particular.” — Jeffery D. Long, Elizabethtown College

This collaborative work represents a pathbreaking exercise in Native American theology. While observing traditional categories of Christian systematic theology (Creation, Deity, Christology, etc.), each of these is reimagined consistent with Native experience, values, and worldview. At the same time the authors introduce new categories from Native thought-worlds, such as the Trickster (eraser of boundaries, symbol of ambiguity), and Land. Finally, the authors address issues facing Native Americans today, including racism, poverty, stereotyping, cultural appropriation, and religious freedom--From publisher's description.

Writing from a Native American perspective, theologian Tinker probes American Indian culture, its vast religious and cultural legacy, and its ambiguous relationship to the tradition--historic Christianity--that colonized and converted it. He offers novel proposals about cultural survival and identity, sustainability, and the endangered health of Native Americans.

In fulfilling the long-awaited need for a constructive and critical rethinking of Dalit theology this book offers and explores the synoptic healing stories as a relevant biblical paradigm for Dalit theology in order to help redress the lacuna between Dalit theology and the social practice of the Indian Church. Peniel Rajkumar's starting point is that the growing influence of Dalit theology in academic circles is incompatible with the praxis of the Indian Church which continues to be passive in its attitude towards the oppression of the Dalits both within and outside the Church. The theological reasons for this lacuna between Dalit theology and the Church's praxis, Rajkumar suggests, lie in the content of Dalit theology, especially the biblical paradigms explored, which do not offer adequate scope for engagement in praxis.