Postcolonial Reading as a Critical Gesture

Welcome to Episode 18 of Season 4! In this episode I speak with Dr. Ekaputra Tupamahu. This episode focuses on language, post-colonial biblical studies, and how colonialism turned the Bible into a weapon of power and oppression around the world. Ekaputra Tupamahu is an associate professor of New Testament and director of masters programs at Portland Seminary and George Fox University. He received his PhD from Vanderbilt University in 2019.

Dr. Tupamahu has a broad range of academic interests, including the politics of language, race/ethnic theory, postcolonial studies, immigration studies, critical study of religion, and global Christianity (particularly Pentecostal/Charismatic movement). All these interests inform and influence the way he approaches the texts of the New Testament and the history of early Christian movement(s).

His monograph, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, (Oxford University Press, 2022), explores the complex dynamics of language and power in the early Christian context.

Apart from discussing Contesting Languages,  we will discuss three articles by Ekaputra, starting with The Bible and the Wounds of Empire: Postcolonial Reflections on Interpretation, Genealogy of the “Great Commission”: Matthew 28:18–20 and Its Modern Afterlives, and Is Acts Really “The Most Overtly Missionary Book”? Challenging Whiteness in the Interpretation of Acts.

 Dr. Tupamahu’s scholarly writings have appeared in numerous peer-reviewed journals and academic publications, including the Journal for the Study of the New Testament, The Bible and Critical Theory, Pneuma: The Journal of the Society for Pentecostal Studies, the Indonesian Journal of Theology, and the Asian Journal of Pentecostal Studies. He has also contributed to significant academic volumes such as the Encyclopedia of Christianity in the Global South, Global Renewal Christianity, Asian Introduction to the New Testament, and the T&T Clark Handbook to Asian American Biblical Hermeneutics.

Today’s podcast will introduce us to Scripture, as Micah Kiel’s episode did, but in this context, we are confronting the ways in which the Bible can be used to support political and economic colonialism. What happens when the Bible speaks the language of oppression and not liberation?

It's not easy to hear that the language of the Bible has been used to oppress people, the way, even today, that it has been used to take away colonized peoples’ ability to speak. As Eka asked, do we have a voice? Eka cited a book by Gayatri Chakravorty Spivak, Can the Subaltern Speak? Do colonial peoples’ contribute to biblical studies or will we hear them even when they offer their contributions? 

The impacts of colonialism and the colonial projects that for hundreds of years have been used as tools of oppression for millions of people in the Americas, Asia, Oceania, and Africa still resonate today. This is why Eka says that post-colonialism reading does not mean a template or a method one applies but a critical response. The world is still shaped by the colonial era, the impact still continues, and one can argue colonialism is rising up again as powerful nations threaten takeovers of smaller countries by force so they can have what they want.

This podcast emerges from the Centre for Christian Engagement at St Mark’s College, the Catholic college at UBC, a centre that explores the Christian and Catholic intellectual tradition and seek to learn from others, other Christians, other religious traditions, and those who do not claim any particular or formal religious affiliation. 

What Matters Most is produced by the Centre for Christian Engagement at St Mark’s College, the Catholic college at UBC. The CCE is a centre at St. Mark’s College that explores the Christian and Catholic intellectual tradition and seek to learn from others, other Christians, members of other religious traditions, and from those who do not claim any particular or formal religious affiliation. Our goal, then, is to talk to a lot of people, to learn from them, to listen to them, and to find out what motivates them, what gives them hope, what gives them peace, and what allows them to go out into the world to love their neighbors.

A few thanks are in order. To Martin Strong, to Kevin Eng, and to Fang Fang Chandra, the team who helps me bring this podcast to you, but also makes the CCE run so much more smoothly. 

I also want to thank our donors to the Centre, whose generosity enables this work to take place at all: Peter Bull, Angus Reid, and Andy Szocs. We are thankful to their commitment to the life of the academic world and of the work of the Church in the world by funding the work of the CCE. I am also thankful to the Cullen family, Mark and Barbara, for their support of the ongoing work of the CCE through financial donations that allow us to bring speakers to the local and international arenas.

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Thanks again for listening and remember what matters most.   

John W. Martens

Director, Centre for Christian Engagement