Topic: A Postcolonial Tribal Reading of άένα (weakness) in the Corinthian

Correspondence

1. Statement of the Problem

Earlier studies researchers on Pauline usage of astheneia have not given sufficient and
comprehensive emphasiszed to sociological aspects. factor in the interpretations of the
Pauline usage of άένα. The present study seeks to interpret άένα from a postcolonial
tribal perspective.

2. Elaboration of the Problem

The word άένα and its variables appear 80 times in the New Testament writings and but
is prominently found in the Pauline letters. It appears 40 times in the Pauline letters, out of
which, and for 22 times, it is exclusively found in the Corinthian Correspondence. Paul used
this word as a driving tool in his confrontation ing with the hegemonic structures of his time.
The word άένα has been interpreted from different perspectives, but have not been
understood from the perspective of marginalization, subjugation, discrimination and
exploitation. This has disadvantaged especially those in the margins. Most of the
interpretations are based on from the ministerial perspectives and also spiritualize their
formulations.1 Their interpretations stress more on the ministerial orientation and the
arguments are were based mainly ostly on the qualification of leadership. The experience of
the common people2 who suffered in the hands of the dominant powers has not been
1
Scott B. Andrews, “Too Weak Not to Lead: The Form and Function of 2 Cor II 23b-33,” NTS 41
(1995):263-276; Brian K. Peterson, “Conquest, Control, and the Cross Paul's Self-Portrayal in 2 Corinthians 10-
13,” Interpretation Jan. 1 (1998): 258-270; Dustin W. Ellington, “Not Applicable to Believers? The Aims and
Basis of Paul’s “I” in 2 Corinthians,” JBL 131/2 (2012): 325-340; Julien M. Ogereau, “Paul’s Leadership Ethos
in 2 Cor. 10-13: A Critique of 21st Century Pentecostal Leadership,” Australasian Pentecostal Studies 13 (2010):
21-40; Timothy B Savage, Power through Weakness: Paul’s understanding of the Christian Ministry in 2
Corinthians (Cambridge: Cambridge University Press, 2004).
2
Wayne A. Meeks, “The Social Level of Pauline Christians,” Social Scientific Approaches to New
Testament, ed. David Horrell (Edinburgh: T& T Clark, 1999); Robert M. Grant, Early Christian and Society
(New York: Harper & Row Publishers, 1977); Gerd Theissen, Sociology of Early Palestinian Christianity
(Philadelphia: Fortress Press, 1989); Adolf Deissmann, Paul: A Study in Social and Religious History, trans.
Lionel R.M. Stranchan (London: Hodder and Stoughton, 1912); Robert H. Smith, “Were the Early Christians
Middle-Class? A Sociological Analysis of the New Testament,” in The Bible and Liberation: Political and
Social Hermeneutics, ed. Norman K. Gottwald (Maryknoll, NY: Orbis Books, 1983),141-157; Steven J. Friesen,
“Poverty in Pauline Studies: Beyond the So-called New Consensus,” JSNT 26/3 (2004):323-361. There has been
always a debate about the Pauline congregations whether his congregations are from the upward mobile or from
lower status. Scholars like Meeks, Grant, Judge and Smith are of the opinion that the Pauline congregation
consist of mostly upward mobile however Deissmann, Friesen, Theissen situates the Pauline congregation came
from the poor of the Roman provinces and not from the upward mobile. However, despite the two different
opinions which foregrounded with regard to Pauline congregations, on considering the social reality in the

1
sufficiently addressed and the intention of Paul using the word άένα has been hardly
highlighted. As a result, Hence, the social reality which is the prime factor for understanding
the word άένα is missed out. This leaves behind other realities. To understand the word
άένα, the social realities of the First Century Palestine needs to be seriously looked at.

As rightly pointed out by Robert A. Atkins, “The world we see and the world with which we
interact is not a shadow of some real world of universal ideas. The cave in which we exist
provides our context, our culture and our language…we exist in the particular, not in the
universal nor the ideal.”3 This asserts that every expression in the Corinthian Correspondence
is derived by the interaction within a particular Sitz im Leben. They reflect the social reality
of the community experiences. Some of the sSociologists like Theissen4 who have dealt on
the Corinthian conflicts from the sociological perspective has dealt on the Corinthian
conflicts and. conceived conflicts are rooted on the social and economic realities leading
them to diverse status quo. Meeks too5, in his study on dealing with the Pauline community
gave importance to various social institutions, language of belongingness and the like, which
play are the key roles in the resocialization by which an individual’s identity is revised and
knit together with the identity of the group. These despite the description on the social,
economic and cultural factors, the understanding of άένα is overlooked. The term
astheneia requires It needs further investigation from the imperial setting so that the social,
economic, religious, cultural, political, and economic contexts of Paul from in which his the
letters awere shaped will provide better understanding of the term. expose the better
understanding of the Pauline usage of άένα. Hence, the attempt of this study is to Thus,
failing to address the social reality has of given the challenging task to explore the word
άένα using a from the postcolonial tribal lens. context.

Paul’s letters to the Corinthians are treated as situation-oriented letters and consequently
depending on the context, the letters are circulated to address pertinent issues. It is significant
to observe that the word άένα takes various forms depending on the situations. It
concurrently shows that situational challenges shape various factors grounded on the social,
political, economic, cultural, and religious aspects. Although the Corinth community is

context, they summed to be common people, although the present of wealthy recipients cannot be denied.
3
Robert A. Atkins, Egalitarian Community: Ethnography and Exegesis (London: The University of
Alabama Press, 1991), 2.
4
Gerd Theissen, Essays on Corinth: The Social Setting of Pauline Christianity, ed. and trans. by John
H. Schϋtz (Edinburgh: T & T Clark Limited, 1982).
5
Wayne A. Meeks, The First Urban Christians: The Social World of the Apostle Paul (New Haven:
Yale University Press,1983).

2
comprised with mixed ethnic groups, multiracial, multilingual, and multi social status, the
word άένα and its variables merged into several passages to address numerous pertinent
issues. Some examples are: when the least and the marginalised community are threatened by
the oppressive Graeco-Roman culture (1 Cor. 1:18-29); when Paul’s authority of apostleship
is questioned (2 Cor. 10,11 and 12); when his feeble speech becomes the stumbling block on
the ground of competitive rhetoric skills (2 Cor. 10:10); when the notion of love and justice
being discredited by the fellow members (1Cor. 8-12). In such diversified situations, Paul
was faced with the concept of άένα. This indicates that the word άένα emphasized
more aspects of realities and have dimensional meanings. This raises the question as to why
and how Paul used the word άένα in tackling situational challenges.

Horsley commented that one has to understand why and in what ways Roman power and the
Roman imperial order impinged upon, and were objectionable to, Paul and the people among
whom he worked.6 In view of this, scholars like Elliott, Punt, Georgi, Ramsaran, Wright,
identified Paul as an anti-imperial who actively worked against the Roman political powers. 7
However, according to Rowland and Barclay, Paul is the principal representative of political
conservatism, an advocate and maintainer of the status quo. 8 Within these two sharp different
opinions, can Paul be considered as an anti-imperial by using the word άένα? If so, in
what way doesis Paul concerned for those in the margins? In light of this, can there be any
space for the margins to understand the word ά ένα by considering the social realities
from the postcolonial tribal perspective?

The Pauline community in Corinth which Paul addressed, went through numerous challenges
due to the domineering ated by the Roman empire. According to Walter Wink, an empire is
by its very nature, “a system in a permanent crisis of legitimation,” held together by force. It
therefore requires propaganda to convince people, “that they benefit from a system that is in
fact harmful to them, that no other system is feasible, that god has placed the divine
6
Richard A. Horsley, “Introduction: The Bible and Empires,” in Paul and the Roman Imperial Order,
ed. Richard A. Horsley (London: Trinity Press International, 2004), 5.
7
Neil Elliott, Liberating Paul: The Justice of God and the Politics of the Apostles, Bible and Liberation
6 (Mary Knoll, N.Y.: Orbis, 1994), 181-182; Jeremy Punt, “Pauline Agency in Postcolonial Perspective
Subverter of or Agent for Empire,” in The Colonized Apostle, ed. Christopher D. Stanley (Minneapolis: Fortress
Press, 2011), 59; Dieter Georgi, Theocracy in Paul’s Praxis and Theology, trans. David E. Green (Minneapolis:
Fortress Press, 1991); Rollin A. Ramsaran, “Resisting Imperial Domination and Influence: Paul’s Apocalyptic
Rhetoric in 1 Corinthians,” in Paul and the Roman Imperial Order, ed. Richard A. Horsley (London: Trinity
Press International, 2004),98; N. T. Wright, Paul in Fresh Perspective (Minneapolis: Fortress Press, 2005),70.
8
Christopher Rowland, “Social, Political and Ideological Criticism,” in The Oxford Handbook of
Biblical Studies, eds. J.W. Rogerson and J.M. Lieu (Oxford and New York: Oxford University Press,), 667;
John M.G. Barclay, “Do We Undermine the Law? A Study of Romans 14:1-15:6,” in Paul and the Mosiac Law,
ed. James D.G. Dunn (Tübingen: Mohr Siebeck, 1996), 287-308.

3
imprimatur on this system and no other.” 9 In such an existing system, the dominant power
had the upper hand over the common people whose social, political, economic, cultural and
religious life were put at stake. Their propaganda rests at the expense of the common people.
Its system provokes injustice, anxiety, inequality and threat upon its inhabitants. None was
left untouched by such a heinous structure. It is assertive that the contents and style of
languages used in the expressions of warnings, exhortations, instructions and encouragement
from the Corinthian Correspondence demonstrated the characteristics of oppression,
marginalisation, discrimination, and injustices. Under the strong Roman empire, who
exercised the powers and left the marginalised at the chaotic state, what relevant message did
Paul convey to his audiences with the concept of άένα?

Besides the impact of political factor among the Pauline community, the social, moral and
ethical values are another concern highlighted in Corinthian Correspondence. The moral and
ethical values which were the binding principles that were practiced and made functionaled
by the individual and community were at conflict confronted bywith the homogenous culture.
Though cCulture brings meaning to a society and determines how things are and should be10
and designates considered to bea mark of social distinction.11 The presence of imperial
system affects every aspect of life. As such, In that Bhabha asserts culture is not pure and
therefore it is hybrid in its nature in colonization. 12 The existence of homogenous culture
among the Corinthians promoted to unhealthy social stratification which favoreds the higher
ups and left behind the weaker ones were left behind. It resulted in disharmony and caused
the detachment of ed the community wholeness. It degraded the existence of multi-culture
and , disrupted the attitude of solidarity towards social differences. 13 As such, the important

9
Walter Wink, Engaging the Powers: Discernment and Resistance in a World of Domination
(Minneapolis: Augsburg Fortress, 1992), 93. See also Karl P. Donfried, “The Impact Cults of Thessalonica and
Political Conflict in 1 Thessalonians,” in Paul and Empire: Religion and Power in Roman Imperial Society, ed.
Richard A. Horsley (Harrisburg, Pennsylvania: Trinity Press International, 1997), 215-223; Musa W. Dube,
“Reading for Decolonization (John 4:1-42),” in John and Postcolonialism: Travel, Space and Power, eds. Musa
W. Dube and Jeffrey L. Staley (London: Sheffield Academic Press, 2002), 51-53.
10
Wes Howard- Brook and Anthony Gwyther, Unveiling Empire: Reading Revelation Then and Now
(Maryknoll, New York: Orbis Books, 2002), 101.
11
Seyla Benhabib, The Claims of Culture: Equality and Diversity in the Global Era (Princeton and
Oxford: Princeton University Press, 2002),1.
12
Bill Ashcroft, G. Griffiths and H. Tiffin, eds., Key Concepts in Post-Colonial Studies (London and
New York: Routledge, 2004), 119-120; For Bhabha, hybridity is produced in the ‘third space’ of
colonial/postcolonial provenance where the colonized feel not the exoticism of multiculturalism but the
articulation of culture’s hybridity. He further states that hybridity as a colonial representation of “strategic
reversal of the process of domination…in strategies of subversion that turn the gaze of the discernment back
upon the eye of power. This concept is used for political empowerment and the enlargement of multiculturalism
by the question of solidarity, placing social differences for a vision/revision and construction/ reconstruction of
a new community. Bhabha, The Location of Culture, 3-38.
13
Ashcroft et al., Key Concepts in Post-Colonial Studies, 118.

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question is, how and in what way did Paul used the concept of άένα so that a bridge
between divergent ideologies can be built. to bridge the diversion of ideology that has
widened the gap between those privileged and the despised ones on the ground of moral and
ethical values. A following question is, did Paul bring Has he brought any alternative way to
critique and derive a new meaning for the community that were infused with the influx of
cultures?

Paul’s letters to the church at Corinth haves showned different forces that have manipulated
and suppressed the community. Their status as minority was given an advantage for the
dominant power to subjugate them. In such a context, to accept the word άένα was seen
as an obstruction for those who rely on human strength as did by Paul’s contemporaries (2
Cor.10-13). Larson argues that Paul by strongly identifying with Christ in his weakness hads
used a dangerous strategy to combat with his enemies because weakness was so strongly
associated with femininity.14 The texts themselves labelled Paul as feeble, contemptible in
speech, weak etc. (2 Cor.10:10; 11:21, 29-30; 12:5, 8-10). Moreover, to be attributed a obtain
such lower status was shameful in terms of against to the Graeco-Roman social values.
However, Harris, Loubser and Elliot15 argued that Paul’s usage of άένα empowers the
individual and the community in general. In this At such juncture, to whom does the word
άένα favor? Is it to the privileged group or to the marginalised?

According to Paul, God sides with the poor, destitute and the oppressed. The acts of God’s
election relate to the weak things of the world in order to shame the things which are strong
(1 Cor. 1:27; 2 Cor. 12:9; 13:3,4). Such messages have taken a strong view to understand the
word άένα because it reflected with the crucifixion of Jesus Christ, who was crucified in
weakness (2 Cor. 13:4). Through άένα the manifestation of the divine power is revealed
(1 Cor.12:10; 11:30; 12:5, 9). Accordingly, Paul took a radical step by identifying himself as
one of the marginalised and countered with the oppressive social conventions and norms that
undermined people on the basis of class, race, identity, status and gender. He challenged and
subverted the oppressive structure by establishing a hope for the margins who should
continue to resist any kind of forces that demean the life of an individual or community as a
whole. Paul’s action through the word άένα is therefore, a counteraction to the norms
14
Jennifer Larson, “Paul's Masculinity,” JBL 123/ 1 (Spring, 2004): 95-96.
15
M.J. Harris, The Second Epistle to the Corinthians: A Commentary on the Greek Text (Grand Rapids,
MI.: Wm. B. Eerdmans, 2005),827; J.A. Loubser, “Paul and Politics of Apocalyptic Mysticism: An exploration
of 2 Cor. 11:30-12:10,” Neot 31/1 (2000): 204; Neil Elliot, “The Anti-Imperial Message of the Cross,” in Paul
and Empire: Religion and Power in Roman Imperial Society, ed. Richard Horsley (Harrisburg, PA: Trinity Press
International, 1997),182.

5
and practices that has denied the identity and value of life, in particular the margins who are
under the threat of the dominant power. These further need a thorough investigation of the
ideology of behind for Paul in that he to used the word άένα in opposition to against the
imperial powers. settings. The concept of άένα therefore, challenges the oppressors and
makes the oppressed not to be subjected before the dominant power, in spite of the
consequence. Paul encourages the hearers and the readers not simply to proclaim but to act
radically against the oppressive system.

2.1. Tribal Realities

The term “tribal” refers to the group or groups of people that fall within the category of
“tribe”. The term ‘tribe’ has assumed different meanings in different historical contexts. It,
basically refers to ‘people’ with a type of distinct social formation. 16 The conceptual
understanding of the tribe by the scholars during the 19th century was based on the features
like relative isolation, common territory, common name, language, social formation, strong
kinship bond, distinct customs etc.17 Angami statesopines that the classification of indigenous
peoples as tribes is essentially a colonial construct and this such term wasere used to assert
the colonizers’ superiority over others.18The term “tribal” did not originate with present day
tribals’ term for themselves; rather it was coined by early anthropologists, ethnographers, and
colonial imperialists and was later adopted into the constitution of India. 19 The term “tribe,”
was introduced as a reference to the original inhabitants of India by the British colonizers in
their quest for a unified India. The term ‘tribal’ then became the British official designation:
Forest Tribe, followed by Primitive Tribe (1913), Backward Tribe (1935), and Adivasi
(1948). The classification Scheduled Caste (SC) and Scheduled Tribes (ST) were appended to
the Constitution of India in 1950. The people of Northeast India fall mainly under the
umbrella of “Scheduled Tribe.”20
The tribals have rich traditional heritages, socio-cultural practices, customs and religious
beliefs. Every community has its ownership of land. Land is considered as sacred and it is the
land that owns the people and gives them an identity. 21 Land is not merely a space but an

16
N.K. Behura and Nilakantha Panigrahi, Tribals and the Indian Constitution (New Delhi: Rawat
Publications, 2017), 5
17
Behura and Nilakantha Panigrahi, Tribals and the Indian Constitution,5.
18
Zhodi Angami, Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew’s Gospel
(London: Bloomsbury T & T Clark, 2017), ix.
19
Bendangjungshi, Confessing Christ in the Naga Context: Towards a Liberating Ecclesiology
(Piscataway, NY: Transaction Publishers, 2011), 135.
20
Bendangjungshi, Confessing Christ in the Naga Context: Towards a Liberating Ecclesiology,135-137.
21
A. Wati Longchar, The Tribal Religious Traditions in North East India, 3rd ed. (Jorhat, Assam:
Barkataki & Co. Pvt. Ltd, 2000), 106-107.

6
arena of freedom without coercion or accountability, free of pressure and void of authority, a
freedom from constraint and an absence of responsibility. 22 The communitarian life plays a
vital role among the tribals, and its existence promotes an egalitarian society. It provides
them social identity through the observance of moral and ethical values and their
belongingness is recognized.23 The moral and ethical values are the crucial aspects for the
tribals. For tribals, religion exists within the whole system of their being. Religion cannot be
separated from community affairs. To be truly human is to belong to the whole community
and that involves active participation in the beliefs, ceremonies, rituals and festivals of the
community.24 The whole worldview, pattern of thoughts and behaviors of the tribals define
their distinct characteristics from others. However, the whole outlook of the tribals give a
different perspective in the midst of the dominant power. They are considered as weak and
powerless.25 They become victims in their own homeland under the dominant powers who
holds the socio-economic, and political power of in the country.26 The tribals were
traditionally relegated to a condition of alienation with no possibility of upward mobililtye,
and subject to extensive social disadvantage and exclusion in comparison to the wider
community. The tribals were unable to participate in the community life of Indian society and
were thus deprived of any opportunity for integration with the rest of the Indian society and
corresponding opportunities for educational, social and economic growth. 27 They are
marginalized and suppressed because of their identity as tribals. Their traditional values are
undermined by the oppressor and cause them conflict and tension. Their moral and ethical
values are attacked by the popular culture which place them at risk to lose their identity. They
are being displaced from the hand of the dominant structure.
Longkumar asserts that with the colonial invasion, missionary venture and western
ideologies, the tribal unique thinking patterns, moral and social ethos, norms and values, and
beliefs have all been manipulated, replaced and shattered the whole settings to another level
of prejudiced reality.28 Politically the tribals were colonized by the British colonizers and
22
Thanzauva, Theology of Community, 214-226.
23
Shimreingam L. Shimray, “Revisiting United Nations Declaration on the Rights of Indigenous Peoples
(2007) from Tribal Perspective of North East India,” CJT 6/2 (July- Dec. 2016): 39-40.
24
Longchar, The Tribal Religious Tradition in North East India, 3-4.
25
Angami, “An Introduction to Tribal Interpretation of the Bible,” 241; H. Joseph Lalfakmawai, Socio-
Economic Parables in Luke: A Mizo Tribal Reading (Delhi: Christian World Imprints, 2020), xxx-xxxiii.
26
Z. K. Pahrii, “Militarisation and Food Insecurity in Manipur: Towards Food Security Through Peace
and Justice,” (DTh. Diss., Senate of Serampore College, 2019), 105-106
27
Zhodi Angami, “An Introduction to Tribal Interpretation of the Bible,” in A Biblical Masala:
Encountering Diversity in Indian Biblical Studies, eds. David J. Chalcraft and Zhodi Angami (New Delhi:
Christian World Imprints, 2021), 241-249; K. Thanzuava, Theology of Community: Tribal Theology in the
Making (Aizawl: Mizo Theological Conference, 1997), 11-15.
28
Longkumer, “The Book of Revelation and Reculturalism: A Tribal Postcolonial Perspective,” 32.

7
today they continue to struggle under the privileged people of India. 29 They have been
dehumanized on the basis of the Indian caste stratification mindset 30
and have suffered the
social stigma of becoming ‘outcastes.’ It is undeniable that the tribals continue to experience
acute its adverse effect of marginalization until today.

According to Thanzuava, the tribals are the most exploited and impoverished people and the
history of tribals is a history of suffering from exploitation, discrimination and alienation. 31
They are deprived from their rights and opportunities because they do not belong to the
dominant racial group,. tThey are a vulnerable minority, who they do not belong to the
dominant religious communities, since their physical features appearances are different.,32 as
such they are always at the fringes of oppression and discrimination. Longchar states that
tribal people have been experiencing such humiliations all throughout their history and their.
Their history is full of defeat, subjugation, genocide, and alienation. 33 The tTribals have not
only become poor and powerless but have also have been uprooted from their traditional
earth-centred life and culture which eventually lead to their identity and spiritual criseis.34 As
such, the struggles and sufferings of the tribal communities cannot be overlooked. The tribals
continue to struggle from the dominant structure whose strenuous ideology has suppressed
their true identity, tarnished the rich traditions, socially marginalized, politically alienated,
and culturally disoriented them.

2.2. The concept of άένα, its relevance to Tribals

On reading from the postcolonial tribal perspective, Paul’s concept of άένα can be
juxtaposed with the tribal realities. This can broaden to perceive other realities rather than
merely fixed to ministerial or spiritual aspect which most of the interpreters have narrowly
focussed. Though the Pauline and the tribal worlds have their own specificity in terms of
29
Ezamo Murry, “Understanding and Ministering to the Tribals,” JTS 2/2 (1998):69.
30
Rosiamliana Tochhawng, “Tribal Theology: Which Way Forward?” in Search for a New Society:
Tribal Theology for North East India, eds. Yangkahao Vashum, Peter Haokip and Melvin Pereira (Guwahati:
NERSC, 2012), 47.
31
K. Thanzuava, Theology of Community: Tribal Theology in the Making (Aizawl: Mizo Theological
Conference, 1997),18.
32
K. Thanzauva, “Tribal/Indigenous Interpretation of the Bible: A Keynote Address,” in Tribal
Theology and the Bible: A Search for Contextual Relevance, ed. Yangkahao Vashum (Rajabari, Jorhat: Tribal
Study Centre, 2011), 20.
33
A. Wati Longchar, Tribal Theology: Issue, Method and Perspective (Jorhat: Tribal Study Centre,
2000), 7-10.
34
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology-Issues, Methods and Perspective,
TSS 8 (Jorhat: Tribal Study Centre, 2000), 1; Z. K. Pahrii, “Development and Poverty Among the Tribal People
in India,” in Interface Between Society and Church (Pfutsero: Authors, 2017), 109-110.

8
cultures, languages, geographical locations, and distance, yet it is possible indicative to see a
parallel between these two worlds. The Pauline community at Corinth and the tribals
resemble each other in numerous ways. Both experienced political hegemony, oppression,
marginalization and manipulation from the oppressive dominant powers. They became the
victims of the powerful structure and . Ttheir identities were challenged, and their
worldviews undermined.

Through the expression of άένα, the Corinthian Correspondence portrays the political
hegemony. This gives the understanding of the unrest situation of unrest amidst the glorious
proclamation of peace by the dominant Roman empireEmpire.35 Paul conveyed a radical
message by stating that in weakness Christ was crucified (2 Cor. 13:4) which superseded the
earthly powers. It symbolizes the subversive act towards the imperial power. The forceful
threat upon Paul’s community has led to subjugation, discrimination and oppression. Such
experiences are common among the tribals. The tribals are subjugated, oppressed and
dominated during the colonial power and now by the dominant power structure. The tribals
being minority are always at the receiving end of discrimination and subjugation. As such,
the experiences of the Corinthian community under the dominant power can shed light to the
consciousness of the struggles and discrimination amongst the tribals. This becomes
significant to read the Corinthian Correspondence from the postcolonial tribal perspective.

Various social and ethical values mentioned in the letters to the Corinthians are derived from
the social settings. The social instability which perpetuates amongst the Corinthian
community is described in the letters. At such a juncture, Paul brought forward a radical
social orientation through the comparative usage between the weak and the strong which are
found amongst the Corinthian community (1 Cor. 8-9), the spirit of humility over against the
competitive attitude (2 Cor. 10; 12:1-10) and the communitarian spirit over against the
individualistic lifestyle (1 Cor.12-14). Paul tries to stabilize the ideological differences
irrespective of races and status, whereby the strong are encouraged to help the weak, this in a
way reconstructs the societal structure thus eliminating the attitude of superiority and
privileging (1 Cor. 12; 2 Cor.10,11). This subsequently promotes the communitarian life 36

35
Dieter Georgi, “God Turned Upside Down,” in Paul and the Roman Imperial Order, ed. Richard A.
Horsley (London: Trinity Press International, 2004),148-157.
36
Ben C. Dunson, “The Individual and Community in Twentieth and Twenty-First Century Pauline
Scholarship,” Currents in Biblical Research 9/1 (2010): 66; Christopher N. Mount, Pauline Christianity: Luke-
Acts and the Legacy of Paul (Leiden: Brill, 2002), 173; J.R. Hollingshead, The Household of Caesar and the
Body of Christ: A Political interpretation of the Letters from Paul (Lanham, Md.: University Press in America,
1998), 242.

9
where the least and the downtrodden find their identity. It promulgates solidarity by
overcoming the distinctions between individuals and communities. The role of the
community that builds and grows in solidarity is encouraged. It propagates community life
where everyone can find space to experience the fullness of life regardless of what identity,
race or class one represents. Such communitarian concept is part and parcel offor the tribals.
To identify oneself and the community in general, the social norms, moral and ethical values
are practised without exemption. This leads to social cohesion. Paul in several passages argue
that God sides with the poor, destitute and the oppressed (1 Cor. 1:27; 2 Cor. 12:9; 13:3,4).
Such a theological stance is also evident in the practical life of the tribals.

Paul’s letters emphasized so much on the existential problems that gives ample opportunity
for people at the periphery to search meaning for their lives. The exploration of the social
realities can demonstrate people’s daily life’s- experiences which can be placed as the central
stage to bring meanings for the marginalised. If Paul’s hermeneutics is contextually based
then the people’s reality becomes the subject. In the light toof this, the concept of άένα
from the Corinthian Correspondence can identify people’s realities and focus on the liberative
aspects for those groups of people who are seeking justice and liberation from both visible
and invisible forces that had dehumanized them.

If Paul would have emancipated his audiences and himself from the obstructive ideologies
and societal structure, it is also possible to perceive a liberative motif when Paul is read from
the postcolonial tribal perspective. Paul’s usage of άένα can resonate with a positive
force where the voices of the marginalised can become the central point to fight against the
oppressive structure. Paul, by showing his solidarity for the marginalized signifies that their
identities are important and need to be recognized. His challenges for the strong to shoulder
the weak can redefine the structural pattern of the societal practices. This propels one to
encounter the societal cultural influences which has widened the gap between the poor and
the rich, able-bodied and differently-abled, the weak and the strong, the minority and the
dominant group. It thus can envision a new perception where no race, culture, or status is
above the others. It can create a new perspective in developing its hermeneutics that can
unbridle the interpretation which has failed to address those at the margins. It further
encounters the dominant interpretation that has silenced the voice of the margins to see their
reality. As such, reading the concept of άένα from the postcolonial tribal perspective can
illuminate new understanding that can address people at the margins.

10
 1. Significance of the Study

a) The word άένα reflects a multi-dimensional factor and therefore it is imperative to

read it from the postcolonial tribal perspective. It is significant because this concept
reflects the social realities of the oppressed and the marginalised group from the dominant
power structure.
b) The study is important because it will explore how effectively Paul used the word
άένα in confronting with the oppressive structure that has silenced the people from
the social, economic, political, and cultural aspects. It will attempt to see how and in what
perspective Paul embraced the characteristics of άένα to understand the humanness in
the midst of power struggle and dominant societal structure.
c) The research will also concentrate on the new hermeneutical shift to understand the
perspective and concern of the community who has been side-lined by the dominant
interpreters for so long. This will try to shed new light of understanding through the
exploration of άένα from the postcolonial tribal perspective. This will further take us
to bring the importance for the tribal people of North East India.
2. Definition of άένα
The word άένα usually comes along with άένω37 and άνής38 signifying as
weakness, weak, powerless or infirmities. From the broader perspective the word groups such
as άένα, άένω and άνής signify weakness or powerlessness of various kinds. The
comprehensive understanding of weakness is derived directly from the earthly bodily
existence of humankind. This is presented in the text with the term σώμα (body) or σαρξ
(flesh) (Mk. 14:38; Matt. 26:4; 1 Cor. 15:43) whose characteristic features are perishability,
dishonour and weakness in contrast to the future resurrection body which is filled with the
Spirit and whose characteristic features are as a body in “imperishability,” “glory” and
“power.” Weakness is attributed to specific person or groups of persons (1 Pet. 3:7- wives are
described as the weaker sex; Heb. 7:28- human high priests are beset with weakness; 1 Cor.
2:3-Paul speaks of his weak appearance; 2 Cor. 10:10- Paul’s bodily appearance is weak and
his speech of no account; 2 Cor. 13:4-Christ was crucified in weakness). Weakness is also

37
It refers to be weak, powerless (2 Cor. 12:10); to be weak toward someone (2 Cor. 13:3); weakness
caused by fear or caution (2 Cor. 11:21); unimpressive (2 Cor. 10:10). William F. Arndt and F. Wilburn
Gingrich, A Greek-Lexicon of the N.T. and Other Early Christian Literature (Chicago, Illinois: University of
Chicago Press, 1957), 114-115. G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (London:
T.& T. Clark, 1922), 64.
38
It refers as weak or sick (2 Cor. 10:10). Paul’s bodily appearance is weak. Arndt and Gingrich, A
Greek-Lexicon of the N.T. and Other Early Christian Literature, 114. See George V. Wigram and Ralph D.
Winter, Word Study Concordance (Wheaton, Ill.: Tyndale House Publishers Inc., 1978), 779.

11
used in another form i.e., the capacity to understand e.g., Rom. 6:19- “I am speaking in
human terms, because of the weakness of your flesh c.f. Heb. 5:2. Paul emphasized an
ethical-religious weakness in Rom.5:6- For while we were still weak, at the right time Christ
died for the ungodly (recognizing weakness as the condition of unredeemed humanity which
has separated from God).39 The expression of άένα and its variables in various passages,
are mentioned distinctively according to their own context. It is based upon social, political,
ethical, moral and cultural factors and all these need to be considered. In spite of the
occurrences in other non-Pauline letters, the distinctive concept of άένα particularly in
Corinthian Correspondence, has impacted the researcher to bring out its liberative meaning
especially from a post tribal perspective.

3. Scope and Limitation of the Research

The proposed research seeks to understand the concept of άένα from the postcolonial
tribal perspective. It will try to identify the various issues that prompted Paul to use word
άένα through the interaction of the context of the text and the context of the reader. It
will also focus to study the social world of Corinth and the tribal worldview. The study will
not deal with the entire Corinthian Correspondence but specifically will focus to the few
selected passages where the word άένα and its variables appear. The following passages
are selected for its exegetical studies: 1 Cor. 1:21-31; 1 Cor. 8- 12; 2 Cor. 10-13.
4. Previous Research
Wan in his book Power in Weakness: The Second Letter of Paul to the Corinthians studied
from the socio-historical insights. The author highlighted issues with regard to the opponents
which Paul confronted and exposed the allegations made by them. Like many scholars, the
author assumed that chapters 10-13 are much of polemical and final in tone because of the
severe situations. Wan argues that within the larger context, his criticisms are more direct and
severe and he uses ironic speeches rather than theological arguments. The crisis in the context
forced Paul to make decision whether the church of Corinth should withdraw from his
opponents and be reconciled with him or faced the consequences by rejecting him. The focus
in his book demonstrates Paul’s identification with the suffering and death of Christ. An

39
J. Zmijewski, “άένα, άθενής, άένω” in Exegetical Dictionary of the New Testament vol. I
ἈαϼώνἙνώχ, eds. Horst Balz and Gerhard Schneider (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing
Co., 1990), 170. William F. Arndt and F. Wilburn Gingrich, A Greek-Lexicon of the N.T. and Other Early
Christian Literature (Chicago, Illinois: University of Chicago Press, 1957), 114-115; Stählin, “άένα,
άένω, άνής, άνημα,” in TDNI l: 491-493.

12
identification with Christ is that of Paul’s powerlessness which paradoxically demonstrates
the grace of God. The entire attention is focussed from the ministerial perspective.40
Savage in his book, Power through Weakness: Paul’s understanding of the Christian
Ministry in 2 Corinthians has engaged into the indepth study especially the Corinth context
by mapping out the influence from the Greco-Roman culture. The study of the text is from
the historical perspective that sheds light to the understanding of the paradoxical usage which
is reflected in Paul ministry. The chosen passages were discussed thematically and
exegetically. The author argues that if one is to understand what it means to Paul when he
described his ministry in terms of power through weakness, then one must identify the
criticisms which evoked in his teaching. Critical analysis about the opponents in the Corinth
church was highlighted which indeed is difficult to bring out the definitive. He argues that
Paul’s response to his opponents is in no way to defend his apostleship but rather his status as
a minister of Christ and therefore seemingly his ministry. He concludes that the paradoxical
teaching of Paul solely lies in the cruciform sufferings of Jesus Christ that reverse the
teaching of the opponents.41
Kowalski in his book, Transforming of Boasting of Self into Boasting in the Lord: The
Development of the Pauline Periautologia in 2 Cor. 10-13 focusses on the Pauline discourse
together with its cultural and communicative implications. The author views that the whole
arguments from chapter 10-13 begins with chap.10 in which Paul initiates all the main topics
that runs through the entire unit of 2 Cor. 10-13. He further stressed that Paul’s argument
reaches far beyond a mere quarrel. The author argues that the readings based on the
reconstruction of opponents although has given a broader knowledge of the Pauline milieu, it
has failed the focus of the Apostle’s argument. It concludes that the whole argument of chaps.
10-13 is about Paul’s boasting in the Lord; in the weakness of his cross and in the power
manifested in his resurrection (12:9-10,13:3-4).42
Garland in his article, Paul’s Apostolic Authority: The Power of Christ Sustaining Weakness
(2 Corinthians 10-13) puts forward the tactics employed by Paul to salvage his relationship
with the church. The main argument was about the apostle’s authority and its use in the
church. His apostolic commission was challenged and his planting mission was threatened.
When faced with competitive claims, Paul did not try to assert his superiority over others
40
Sze-Kar Wan, Power in Weakness: The Second Letter of Paul to the Corinthians (Harrisburg,
Pennsylvania: Trinity Press International, 2000).
41
Timothy B Savage, Power through Weakness: Paul’s understanding of the Christian Ministry in 2
Corinthians (Cambridge: Cambridge University Press, 2004).
42
Marcin Kowalski, Transforming of Boasting of Self into Boasting in the Lord: The Development of the
Pauline Periautologia in 2 Cor. 10-13 (New York: University of America. Inc., 2013).

13
rather he measures himself only by what God does in him (1:21; 4:7; 5:11). The author
argues that the opponents in the text have exploitative, manipulative and competitive in their
use of power. As such, Paul disarms his readers by his acknowledgement of all his
weaknesses and works on their consciences so that they might see the truth about himself and
his rivals. The author concludes that Paul’s intension of using authority was to only edify the
believing community but not about himself.43
Heavin in his article, Power Made Perfect in Weakness: Theologia Crucis in 2 Corinthians
13:3–4, brings forth that strength and weakness are distinct but inseparable aspects of Paul’s
cross-theologizing at Corinth. With the language of crucifixion, weakness and power as a
rhetorical and theological strategy, he made an argument that the theology of the cross ought
to be characterized as power made perfect in weakness. Paul’s cross-language rhetorically
reframes weakness in three ways: first, the Messiah himself is predicated as weak; second,
Paul casts his own weakness as a participation in the Messiah’s weakness, thereby
authenticating his apostolic credibility; and third, the community “in the Messiah”
accordingly shares in the Messiah’s weakness. He argues that the theological interpretation of
Paul’s theology of the cross especially the notion of powerlessness is God’s inner life in
solidarity with the oppressed and the suffering. Paul’s argument envisages a positive
weakness by the power of God in life with and towards one another, envisaging the right use
of power for the common good that corrects and does not enable or tolerate malpractice and
abuse.44
Larson in her article, Paul’s Masculinity examined how Paul’s opponents criticise him on the
ground of social factors. The opponents were considered as Hellenized Jews who possessed
some rhetorical education. Both the opponents and Paul himself were functioned within a
context of Greco-social values and expectations which is acknowledged by both sides.
Perception of gender in the Greco-Roman world, in particular masculinity was considered as
social and political dominance. Such character displayed and justified their positions of
power unlike the noble birth which was immutable. Larson perceived the criticism of Paul
that undertook two aspects: firstly, on rhetorical performance and physical appearance, and
secondly on the charge of personal inconsistency. The author argues that Paul's opponents
were appealing to the gender norms of the time in order to discredit him, however Paul's

43
David Garland, “Paul’s Apostolic Authority: The Power of Christ Sustaining Weakness (2 Corinthians
10-13),” Review and Expositor 86 (1989): 371-389.
44
Joshua Heavin, “Power Made Perfect in Weakness: Theologia Crucis in 2 Corinthians 13:3–4,”
Journal of Theological Interpretation 13/ 2 (2019):251-280.

14
response constitutes a rejection of certain traditional standards of masculinity. Paul on
strongly identifying with Christ in his weakness discredit his opponents. 45
Black in his article, Paulus Infirmus: The Pauline Concept of Weakness brought out the idea
of weakness from Paul’s perspective. The article is divided into three subtopics such as the
understanding of the term from anthropological, where human is seen as finite being and are
in total dependence on God, the second is from Christological perspective where weakness is
perceived through the suffering, death and resurrection of the Jesus Christ, and the third is
based on ethical perspective which emphasize on the social equality without the motive of
egocentric. Within the three classifications on the understanding of weakness, the writer
asserts that the Christological perspective plays the central role to understand the concept of
weakness and therefore he argues that weakness is not to be understood only as an abstract
doctrine, for it is developed in view of actual conditions. He concludes that embracing
weakness identifies the true discipleship of the Lord Jesus Christ.46
Hiramatsu in his article , Paul’s Theology of Weakness analysed Paul’s thought relating to the
strong and weak in 1 Cor.8:1-14:40. The writer gives attention to the literary context and
used the socio-historical method to reconstruct the situation of the Corinthian church. The
writer reflects a pattern of Paul’s ecclesiology by urging the strong and the privileged to give
up their rights and side for the weak for the sake of salvation. He considers the strong with
high social status and the weak with less privilege. The strong are encouraged to give up their
social advantage and extend love towards the weaker group. This concern is made when the
weaker ones are put at stake (8:9-12). The sense of responsibility is urged to help the weak in
the community, however the writer did not stress on the significance of weakness in
addressing the issues. 47

Punt attempts to use postcolonial perspective in dealing how Paul uses the Scriptures in an
imperialist and marginal context. He states that Pauline literature knew no other socio-
political context than that of the Roman empire. He argues that the imperial power is
integrally related to the socio-economic forms of domination and thus determined the daily
life experiences. He further investigates how Scripture proves the veracity of Paul’s message
and apostleship and at the same how it acted as an authoritative agent and influenced Paul in
the discourse of power. Through the postcolonial analysis, 2 Cor.10-13, the writer argues that
45
Jennifer Larson, “Paul’s Masculinity,” JBL 123/1 (2004): 85-97.
46
David Alan Black, “Paulus Infirmus: The Pauline Concept of Weakness,” Grace Theological Journal
5/1 (1984): 77-93.
47
Kei Hiramatsu, “Paul’s Theology of Weakness in 1 Cor. 8:1-14:40,” Horizons in Biblical Theology 41
(2019): 71-91.

15
it displays an anti-imperial, and marginal hermeneutics. The rhetorical pitch in the passages
of 2 Corinthians recognize for the strong subversive language and oppose to Caesar’s claimed
as divine. It did serve as a challenge to imperial power. Though it deliberates an impact of the
imperial power and in particular the Scripture as an agent in regaining its support, the
conditioned of the colonized people is not fully revealed.48

Sechrest in the article, Identity and the Embodiment of Privilege in Corinth has argued that Paul
was positioned as both privileged and humble. He was privileged in a sense of his Jewish
status and on the other hand, humble enslaving himself to recipients of his ministry. The
oppositions of Paul who were deeply concerned about his public persona and his identity
dynamics were given a stern remark through the usage of the word weakness. The word
weakness defines as an agent for the demonstration of divine power through ministry. Paul
dignifies human somatic fragility as the preferred agency of divine power through the focal
image of the earthen vessel. The word weakness is given its significance from the ministerial
perspective. However, the liberative act for those who were entangled with various social
difficulties were not focussed.49

Black in his article, “The Weak in Thessalonica: A Study in Pauline Lexicography” argues
that the word “weak” can be referred to those Thessalonica who were in need of steadfastness
and perseverance in the midst of severe trials and persecutions and therefore exhorted them to
be watchful (5:1-11). The writer also brought out the responsibilities of the church leaders
towards needy members. However, the intention of Paul using the word “weak” is not
specifically mentioned and the other social realities are ignored.50

Punt used postcolonial perspective to understand how Paul used the Scriptures in an
imperialist and marginal context. He states that the socio-political context of the Roman
empire describes the whole Pauline literature. He argues that the imperial power is integrally
related to the socio-economic forms of domination and that determined the daily life
experiences. He further investigates how Scripture proves the veracity of Paul’s message and
apostleship and at the same how it acted as an authoritative agent and influenced Paul in the
discourse of power. On reading 2 Cor.10-13 through the postcolonial perspective, the writer
reiterates that Paul’s letters display an anti-imperial, and marginal hermeneutics. The

48
Jeremy Punt, Postcolonial Biblical Interpretation: Reframing Paul (London: Brill, 2015).
49
Love L. Sechrest, “Identity and the Embodiment of Privilege in Corinth,” 1 and 2 Corinthians, ed.
Yung Suk Kim (Minneapolis: Fortress Press, 2013).
50
David Alan Black, “The Weak in Thessalonica: A Study in Pauline Lexicography,” JETS 25/3 (Sept.
1982): 307-321.

16
rhetorical pitch in the passages of 2 Corinthians recognize for the strong subversive language
and oppose to Caesar’s claimed as divine. It did serve as a challenge to imperial power.
However, despite the description on the impact of imperial power and in particular the
Scripture as an agent in regaining its support, the prominent word άένα in the passage has
not given any importance and especially the conditioned of the colonized people is not fully
revealed.51

Evaluation of the Previous Monographs and Articles

The writings mentioned above have drawn insights from different perspectives. Different
perspectives are derived from one’s own context and as such its reflection cannot be ignored.
The writers of the monographs and the articles emphasised on the Christocentric aspect
whereby the crucifixion of Jesus Christ in weakness become an agent in doing ministry. The
writers argue that the Pauline concept of άένα is the foundation for carrying out the
ministerial work and thus the word άένα limited to spiritual aspect. Some writers have
also highlighted the social conflicts, ethical and moral issues among the Pauline community
but have failed to address it from the marginal perspective. The studies have overlooked to
interpret the ground reality especially the marginalised group who struggled from
discrimination, oppression and subjugation from the dominant power structure. This indeed
has resulted to some biasness in its approach because the significance of the usage ά ένα
in Corinthian Correspondence have been unnoticed. The wholistic concept of άένα which
is extensively expressed in the Corinthian Correspondence are hardly mentioned. If
Corinthian Correspondence are for every reader irrespective of various distinct ethnicity,
location, culture, race, status etc., it will remain jeopardise so long as the interpretation is
perceived only from the centre and not from the margin’s perspective. At such juncture, this
gives the challenge to explore what implications can be drawn from the concept of ά ένα,
for those who are undermined for so long? Hence, the researcher seeks to discover the
liberative meaning of the word άένα from the postcolonial tribal perspective.
7. Method of Study
The study will proceed from the postcolonial tribal perspective. The word άένα translated
as weakness or powerlessness authenticates a reading from the postcolonial tribal perspective

51
Jeremy Punt, Postcolonial Biblical Interpretation: Reframing Paul (London: Brill, 2015).

17
because of the fact that under the dominant power structure, the tribals are usually regarded
as weak or powerless in almost every aspect of life. Their true identities as tribal are
suppressed, discriminated, and oppressed. In the light to this, postcolonial tribal perspective
become an important reading in trying to identify the social, political, economic, religious
and cultural reasons for Paul to use the word ά ένα vehemently in the Corinthian
Correspondence. This will indicate how the minorities are treated in Corinth and further seek
whether Paul’s usage of άένα can bring a liberative meaning for the margins especially
the tribals of North East India. David Joy states that one of the main identified tasks for the
process of theologizing in a postcolonial context is to locate the life situations and identities
of the people who have been under the pressures and powers of both colonial and neocolonial
forces.52 It therefore needs a proper understanding of the reader’s context as well as the texts
for the postcolonial readings of the Bible. For him, the starting point of postcolonial
interpretation is the voice of the exploited community. 53 This gives space for the tribals to
locate both its historical past and present in bringing out whether Paul’s usage of άένα
can give meaning to the readers who are always at the receiving end of oppression and
subjugation under the dominant power structure.

Bill Ashcroft, Gareth Griffiths and Helen Triffin confirm that postcolonialism studies cover
the whole section that affected culture, economics, politics and religion through the imperial
power that has been vested upon the colonized society.54 According to Sugirtharajah,
postcolonialism is an active confrontation with the dominant system of thought, its
lopsidedness and inadequacies, and underlines its unsuitability for us. It is a process of
cultural and discursive emancipation from all dominant structures whether they be political,
linguistic or theological.55 This approach characterizes two ways. One can be defined to both
political and historical i.e., the aftermath of decolonization. The second one is psychological
and social in nature i.e., a theoretical frame-work that studies the relationship of domination
and subordination involved in colonization regardless of the historical colonial existence. 56 Its

52
David Joy, “Decolonizing the Bible, Church and Jesus: A Search for an Alternate Reading Space for
the Postcolonial Context,” in Decolonizing the Body of Christ, eds. David Joy and Joseph F. Duggan (New
York: Palgrave Macmillan, 2012), 3.
53
C.I. David Joy, “Mark 10:17-27 in the Light of the Issues of Poor and their Representation: A
Postcolonial Reading,” BTF 38/1 (June 2006):159-160.
54
Bill Ashcroft, Gareth Griffiths and Helen Triffin, The Empire Writes Back: Theory and Practice in
Post-Colonial Literature, 2nd ed. (London: Routledge, 2002), 2.
55
R.S. Sugirtharajah, Postcolonial Reconfigurations An Alternative Way of Reading the Bible and Doing
Theology (London: SCM Press, 2003), 15.
56
Fernando F. Segovia, “Interpreting Beyond Borders: Postcolonial Studies and Diasporic Studies in
Biblical Criticism,” in Interpreting Beyond Borders, ed. Fernando F. Segovia (Sheffield: Sheffield Academic
Press, 2000) 12-13.

18
interpretation also deals with the aftermath of colonialism both as a history of repression and
of repudiation, and therefore with expose and with restoration and transformation. 57 Robert C.
Young defines:
Postcolonial critique focusses on forces of oppression and coercive domination that
operates in the contemporary world: the politics of anti-colonialism and
neocolonialism, race, gender, nationalism, class and ethnicities define its terrain.
Interest in oppression of the past will be guided by the relation of that history to the
present. In that sense, postcolonial theory’s intellectual commitment will always be
to seek to develop new forms of engaged theoretical work that contributed to the
creation of dynamics ideological and social transformation.58
Bryan states that if postcolonial studies have taught us anything, it is surely that in examining
historical situation, we must listen to the voices of those who were ruled as well as for the
voices of those who ruled them.59 To find the meaning of the context of the text, historical
critical method plays an important role and this method will be employed for the research.
A postcolonial is an umbrella-type strategy that can effectively be used to read, reread and
deconstruct the texts.60 This opens up the door for the voiceless to resurrect in its
interpretation and gives a serious consideration on the imperial texts that legitimizes the
colonizers to abandon the margins. It thus gives a shift in reading strategy by pointing out
what has been missed out in the interpretation of the texts. The reality of imperialism 61 and
colonialism62 are the key concepts which have given prominence in postcolonial studies. This
approach aims for the liberation and decolonization, conscientization and construction to

57
Homi K. Bhabha, The Location of Culture (London/ New York: Routledge, 1994), 173.
58
Robert C. Young, Postcolonialism: A Historical Introduction (Oxford: Blackwell, 2001), 11.
59
Christopher Bryan, Reader to Caesar: Jesus the Early Church and their Roman Superpower
(Cambridge: Cambridge University Press, 2005), 11.
60
C.I. David Joy, “Decolonizing the Bible, Church and Jesus: A Search for an Alternative Reading
Space for The Postcolonial Context,” in Decolonizing the Body of Christ: Theology and Theory After Empire?
eds. C.I. David Joy & Joseph Duggan (New York: Palgrave Macmillan, 2012),10.
61
The term imperialism focuses on all that pertains to the centre or metropolis and colonialism focuses
on all that pertains to the margins or periphery. It also means the practice, the theory and the attitudes of a
dominating metropolitan centre ruling a distant territory and colonialism. Fernando F. Segovia ed., Interpreting
Beyond Borders (Sheffield: Sheffield Academic Press, 2000), 11-13. See also R.S. Sugirtharajah, “Charting the
Aftermath: A Review of Postcolonial Criticism,” in Postcolonial Biblical Reader ed. R.S. Sugirtharajah
(Malden: Blackwell Publishing Co., 2006),16; Musa W. Dube, “Reading for Decolonization (John 4:1-42),” in
Voices of the Margin: Interpreting the Bible in the Third World, ed. R.S. Sugirtharajah (Maryknoll, N.Y.: Orbis
Books, 2016), 354.
62
Colonialism could be in the area of territory, knowledge, culture, art, literature and power. It is a
discourse concerned with relationships of domination and subordination. It is also believed to be an alternative
reading practice from the view of the margins. It challenges the modes of traditional modes of understanding
history and offers a new understanding of history from the point of view of the people of the margin such as
women, Dalits, subalterns and the oppressed classes. Joy, “Mark 10:17-27 in the Light of the Issues of Poor and
their Representation: A Postcolonial Reading,” 159.

19
loose away the ideological concepts made through the years of colonization. 63 Victor asserts
that to decolonize the colonial hermeneutics introduced by the Western imperial and colonial
powers to maintain the colonial status quo and also to justify their colonial enterprises is one
of the foremost tasks of the postcolonial hermeneutics.64 Dube and Stanley define,
“Postcolonialism is thus a paradigm that involves many different disciplines. It seeks
to examine how the colonizer constructs and justifies domination of the other in
various places and periods of history; how the colonized collaborate, resist and assert
their rights to be free in various places and periods of history… It concerned about
economic, political, cultural and social justice in the world. But above all,
postcolonialism proposes many different ways to co-exist on earth without having to
suppress and exploit the other.”65
Dube focusses on the imperialist texts that legitimizes the colonial power and its literary that
propound values and representations that authorize expansionist tendencies grounded on
unequal racial relations.66 It demonstrates the methodological possibility of undermining the
operations of those methods and strategies through the hermeneutical decolonization of texts
that justify imperialism.67 It illustrates the adverse effect of imperialism from the political,
social, economic, cultural and religious aspects and therefore tries to identify the victim from
such dominant structure and seek to liberate those people who become victims of
imperialism.68 Dube’s form of postcolonialism remains rooted in a liberation framework. She
critiques the role of imperialism in the bible, and show how one should read the bible as the
postcolonial subjects. Dube always situates her appropriations of postcolonial discourse
within the larger paradigm of liberation hermeneutics. 69 She challenges the imperial texts by
liberating the victims of the colonized and empowered against the imperial oppression.
Angami reaffirmed that decolonizing the Bible becomes significant because to a greater
extent tribal people are still captive to the colonial God and the colonial Bible. The Bible
63
Fernando F. Segovia, Decolonizing Biblical Studies: A View from the Margins (Maryknoll, New York:
Orbis Books, 2004), 156.
64
Royce M. Victor, “Postcolonial and Subaltern Identity Biblical Perspective,” FTR 14/2 &15/1 (2013
&2014):21.
65
Musa W. Dube and Jeffrey L. Stanley, “Descending from and Ascending into Heaven: A Postcolonial
Analysis to Travel, Space and Power in John,” in John and Postcolonialism: Travel, Space and Power, eds.
Musa W. Dube and JeffreyL. Stanly (London: Sheffield Academic Press, 2002), 3.
66
Musa W. Dube, “Reading for Decolonization (John 4:1-42),” in Voices of the Margin: Interpreting the
Bible in the Third World, ed. R.S. Sugirtharajah (Maryknoll, N.Y.: Orbis Books, 2016), 354.
67
Edward P. Antonio, “Postcolonial Feminist Interpretation of the Bible,” JAAR 70/2 (Jun., 2002): 409-
412.
68
Dube, “Reading for Decolonization (John 4:1-42),” 354.
69
Gerald O West, “What Difference Does Postcolonial Biblical Criticism Make? Reflection From A
(South) African Perspective,” in Postcolonial Interventions: Essays in Honor of R.S. Sugirtharajah, ed. Tat-
siong Benny Liew (Sheffield: Sheffield Phoenix Press, 2009), 262-265.

20
itself is not the culprit, but it is its interpretation using Western tools of interpretation that
perpetuates the imperial domination of the West over the tribes of North East India. By
decolonizing the Bible will become much easier and be much more relevant among the tribal
reader.70 Espouse a Marginal Perspective: Marginal hermeneutics entails looking at the text
through the eyes of the marginalized in the text. It questioned who is victimized in the
biblical account, what ideological tools have the narrator used to degrade a person or a
group? And what oppressive sociological environment existed? Espousing a marginal
perspective can be tool to decenters of oppression. Tribal reader can begin to challenge and
subvert the powers that demean them, leading to the transformation of their social and
political life.71 Postcolonial studies are not about dwelling on the crimes of the past and their
continuation, but it focused towards seeking transformation. It is a new way of looking at the
text.72 Sugirtharajah cited by Malreddy Pa Van Kumar claims that postcolonialism is
interdisciplinary in nature and pluralistic in outlook that probe injustices, produce new
knowledge and enhance the lives of the marginalized. 73
Along with the postcolonial method,
some of the hermeneutical tools proposed by Angami and Longkumer such as decolonizing
the Bible, espousing from a marginal perspective, reconstruction hermeneutics 74 will be used
in reading from the marginal vantage point of view.

8. Research Questions

a. Does Pauline concept of άένα favor those who are marginalized on the ground of
social stigmatization, economic deficiency, and cultural disparity or does it act against
them?
b. Can the weak and powerless who are at the periphery utilise their marginality and
envisage a new hope with the Pauline concept of άένα?
1. Objective of the Study

70
Angami, “Tribal Biblical Interpretation,” 35-36.
71
Angami, “Tribal Biblical Interpretation,” 35-36.
72
Naveen Rao, “Postcolonial Reading of the Bible,” JTS 18/1 (Jan.-June, 2013):62.
73
Malreddy Pa Van Kumar, “Postcolonialism: Interdisciplinary or Interdiscursive?” TWQ 32/4,
(2011):654.
74
According to Longkumer, reconstruction would mean to take hermeneutical steps towards the retrieval
of a tribal identity and resources that have been misinterpreted, misused, and branded by the ones who
encountered and took control over the tribal settings. Longkumer, The Apocalypse of John and its Subalterns:
Implications for a Postcolonial Tribal Context, 160.

21
 a. The Corinthian Correspondence depict the dimensional meanings from the word
άένα, however this has not given liberative meaning for those who are at the
margin. Thus, it seeks to search the meaning from the postcolonial tribal perspective.
b. The research will look into the diverse issues of struggles and problems with regard to
minority group who are undermined and marginalised by the forceful dominant power.
c. To investigate whether Paul was successful in using the concept ά ένα to fight
against the powerful dominant structure?
d. In several passages Paul did counter with the rivals by disowning all his positions and
resist the social pathos, at such can the tribals find hope through the exploration of the
word άένα?

2. Tentative Structure of the Thesis

1. Pauline concept of άένα
2. άένα in the history of religions
a) From O.T. perspective
b) From the Graeco-Roman time
c) From Eastern (Asian) influences
d) άένα from the cultural concept, economic, political, social and
religious perspective
3. Postcolonial Tribal Biblical hermeneutics and its relevance to the study
4. Uncovering the milieu of the Pauline world and the Tribal world
5. Exegesis- Texts and Concepts
6. Understanding άένα in the Tribal Perspective
7. Conclusion

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10- 13.” Interpretation Jan. 1 (1998): 258-270.
Rao, Naveen. “Postcolonial Reading of the Bible.” JTS 18/1 (Jan.-June, 2013): 61-74.
Shimray, Shimreingam L. “Revisiting United Nations Declaration on the Rights of
Indigenous Peoples (2007) from Tribal Perspective of North East India.” CJT 6/2 (July-
Dec. 2016): 38-58.

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Thong, Tezenlo. “Civilized Colonizers and Savage Headhunters: Colonial Portrait and Its
Impact on Naga Psyche.” JTS 14/1 (Jan.-June 2009):23-39.
Thunzava. “Is Tribal” A Redeemable Term?” JTS 1/1 (1997):1-12.
Vashum, Yangkahao. “Colonialism, Missionaries, and Indigenous: A Critical Appraisal.”
JTS 12/2 (July-December 2007): 1-22.
Victor, Royce M. “Postcolonial and Subaltern Identity Biblical Perspective.” FTR 14/2
&15/1 (2013 &2014):21-46.
Wezah, Yiepetso. “Ethical Perspective in Tribal Culture.” JTS 6/1 (2002): 5-27.
Unpublished Materials
Khiangte, Lallawmzwala. “Values and Ethos of the Eight Century Prophets: A Mizo
Perspective.” PhD diss., Bangor University, 2009.
Pahrii, Z. K. “Militarisation and Food Insecurity in Manipur: Towards Food Security
Through Peace and Justice.” D Th. diss., Senate of Serampore College, 2019.

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