Disability Studies and Intercultural Theology

The Institute for Protestant Missiology encourages research in the field of Disability Studies. Missiological-theological research on and by persons with impairments has not yet begun seriously. People with and without impairment(s) are called upon to strive for this socially relevant topic.

The UN-Disabled Human Rights Convention of 2006, ratified by the US, the UK and Germany in 2009, has encouraged all social groups to be concerned about the active participation, participation and inclusion of persons with mental or physical impaifments.
Historically, the Disability Studies have arrived in theology as well as amongst other disciplines. Since the 1960s, the University of Berkeley has been providing theological researches with important impulses. A bibliography is found below.

With the development of self-help initiatives from the seventies of the last century, the motto “Not about us, without us” and something catchy in German by the 1979s wordplay “Jedem Krüppel seinen Knüppel” [Every cripple his chop.] The latter motto has been shaped by the radical German “cripple movement”, which, as in the UK and the US, formed against paternalism, home care, and discrimination. A German Court decision from the year 1980, which stated the plaintiff a compensation because the sight of disabled guests “bothered” another gues at his holiday ressort, has brought the barrel to overflow.

Above all, the following missiological questions in the context of Disability Studies still arise from the worldwide service of workers in the Kingdom of God:

How were people with disabilities involved in the spread of the Christian message? Did they have an importance in church planting, Bible translation or building local networks? What are the constructs around “disability” in the far, at home and what discourses did this steer? Were the players aware of their culturally coined prejudices and assumptions that moved their interactions?
Have people with restrictions been actively involved in the spread or been involved by others as players? Of interest here are, pictures of life (ethnographic studies) and partnerships with institutions that worked for a group of people or indications of (re)orientation of a missiological strategy based on local circumstances.
Have people with disabilities actively sought to co-operate in the Kingdom of God, and what are their experiences with the glocal (global / local) Church? Why would they not have done this? Such reflective questioning addresses ethical issues that are rarely spoken about in the Church.
How is the social inclusion of persons with physical or mental limitation(s) handled in collective, honor and shame oriented societies? What influence has this on the subdivision of space into sacral and profane areas of life based on a dichotomy of purity and pollution? How does this affect the stigmatization and “difference” (otherness) of people with disabilities?
A hermeneutics of inclusion as well as a missiological history of disability studies are the goals of this research, but are not intended to limit it. Invited are people with and without limitations, because “Inclusion concerns us all”.

Inclusion – “I take part in it”.

Contributions and discussions to:

werner@forschungsinstitut.net,

gross@forschungsinstitut.net

 

The following incomplete bibliographies are offered below.

  • Anthropology and Disability Studies – Disability Studies und Ethnologie
  • Disability Studies and Theology – Disability Studies und Theologie
  • Disability Studies and Judaism – Disability Studies und Judentum
  • Disability Studies and Islam – Disability Studies und Islam
  • Social Sciences and Disability Studies – Sozialwissenschaften und Disability Studies

Anthropology and Disability Studies – Disability Studies und Ethnologie

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