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Christián H. Ricci

New Voices of Muslim North-African Migrants in Europe captures the experience in writing of a fast growing number of individuals belonging to migrant communities in Europe. The book follows attempts to transform postcolonial literary studies into a comparative, translingual, and supranational project. Cristián H. Ricci frames Moroccan literature written in European languages within the ampler context of borderland studies. The author addresses the realm of a literature that has been practically absent from the field of postcolonial literary studies (i.e. Neerlandophone or Gay Muslim literature). The book also converses with other minor literatures and theories from Sub-Saharan Africa, as well as Asians and Latino/as in the Americas that combine histories of colonization, labor migration, and enforced exile.

Cristián H. Ricci

Biblical Interpretation and African Traditional Religion

Cross-Cultural and Community Readings in Owamboland, Namibia


Helen C. John

In Biblical Interpretation and African Traditional Religion, Helen C. John juxtaposes grassroots biblical interpretations from Owamboland, Namibia, with professional interpretations of selected New Testament texts, effectively demonstrating the capacity of grassroots interpretations to destabilise, challenge and nuance dominant professional interpretations. John uses a cross-cultural and dialogical approach – ‘Cross-Cultural Biblical Interpretation Groups’ – to explore the relationship between African Traditional Religion (ATR), Christianity and biblical interpretation in Owamboland, Namibia. She contextualises the grassroots Owambo interpretations using fieldwork experiences and ethnographic literature, thus heightening the cross-cultural encounter. In particular, John reflects on Western epistemologies and the Eurocentric interpretative trends that are brought into relief by the African interpretations gathered in Owamboland.


Helen C. John


The reader is introduced to the main aims of the book and is given a sense of the overall narrative. The questions of why I distinguish this approach from Contextual Bible Study, as well as why, generally, I am putting forward a new methodology are addressed through the discussion of the aims. The location of the study within African Biblical Studies is explained and justified. The metanarrative is outlined: as well as offering biblical interpretations, the study will illustrate (more broadly) some of the ways in which ATR endures in Owambo contexts and interacts with Christianity.