Theologies, Indigenous Cosmologies and Ecologies of Knowledge in the Philippines

这项研究将通过阐述能够应对21世纪挑战的另一种使命叙述，挑战非殖民地学术界当前对基督教的理解。殖民剥削土地和人民，使知识体系和文化边缘化。这种边缘化和由此产生的等级制度通过殖民权力矩阵在当今的殖民主义中持续存在（Mignolo，2007）。剥削性的资本主义制度尽管失败了，但仍在继续，我们的全球气候危机就是例证（IPCC，2018）。提供替代方案，并超越我们的资本主义制度所建立的现代性的暴力历史12 / 26基础（Ahenakew，2016），需要从边缘化的知识中学习，重新定义人与自然之间的关系。非殖民化思维是一个不断发展的领域，明确挑战资本主义制度和知识层次。现存的文献集中在基督教使命在为殖民主义提供神学理由和在殖民地实施文化同化方面的历史作用（McEwan，2018）。在承认历史的同时，该项目将突出教会使命在21世纪的潜在作用，其中情境化的基督教反映了当地的历史，文化和信仰表达。这项研究将与菲律宾独立教会（IFI）和菲律宾南部的Lumad土著人合作，捍卫人权，土地和环境权利。它将阐明IFI的神学和Lumad民族的本体论如何形成一个知识生态，在那里多种世界观被结合在一起（桑托斯，2017），有助于一个能够挑战资本主义霸权的多元宇宙（Dunford，2017）。这项研究将采取跨学科的方法，从寻求超越西方方法论理解的土著方法中汲取。它将使用一种学者活动家的方法（Derickson和Scholledge，2014），其中IFI和Lumads是合作者，在一个重视交叉性和位置性的女权主义框架内（Crenshaw，1990）。它旨在使所有合作者受益，将吸引致力于非殖民化的土著和非土著人建立关系（Morgensen，2012年）。通过与开普敦的学生讨论，我的硕士论文对教会在挑战我们社会的新自由主义基础的法利斯运动时期的作用进行了思考（Booysen，2017）。进一步的影响来自于在一个使命机构工作，反思其殖民历史，并参与信仰和发展论坛，其中对发展的对话和理解受到西方认识论的限制，无法带来应对我们时代挑战所必需的不稳定和非殖民化，包括我们的气候危机。

This research will challenge current understandings of Christianity within decolonial scholarship by articulating an alternative narrative of mission, capable of addressing the challenges of the 21st century. Colonisation exploited land and people, marginalising knowledge systems and cultures. This marginalisation and the resultant hierarchies persist in present day coloniality through colonial matrices of power (Mignolo, 2007). The exploitative capitalist system continues despite its failure, exemplified by our global climate crisis (IPCC, 2018). Providing alternatives, and moving beyond the violent historical 12 / 26 foundations of modernity on which our capitalist system is built (Ahenakew, 2016) requires learning from marginalised knowledges and redefining relationships between people and nature.Decolonial thinking is a growing field, explicitly challenging the capitalist system and hierarchies of knowledge. Extant literature focuses on the historical role of Christian mission in providing the theological justification for colonialism and enforcing cultural assimilation in the colonies (McEwan, 2018). Whilst acknowledging history, this project will highlight the potential role of church mission(s) in the 21st century, where contextualised Christianities reflect local histories, cultures and faith expressions.This research will work in collaboration with the Iglesia Filipina Independiente (IFI) and the Lumad Indigenous persons in the South of the Philippines, in their defence of human, land and environmental rights. It will articulate how the theology of the IFI and ontology of the Lumad peoples form an ecology of knowledges, where multiple worldview are held together (Santos, 2017), contributing to a pluriverse capable of challenging capitalist hegemony (Dunford, 2017).This research will take an interdisciplinary approach, drawing from Indigenous methodologies that seek to move beyond western methodological understandings. It will use a scholar activist approach (Derickson and Routledge, 2014) in which the IFI and Lumads are co-collaborators, within a feministframework that values intersectionalities and positionalities (Crenshaw, 1990). Designed to benefit all collaborators, it will draw into relationship Indigenous and non-Indigenous persons working for decolonisation (Morgensen, 2012). Thinking for this research developed through discussions with students in Cape Town for my Masters dissertation on the role of the Church in a time of Fallist movements that challenge the neo-liberal foundations of our society (Booysen, 2017). Further influences came from working at a mission agency, reflecting on its colonial history and engagement with faith and development forums, where conversations and understandings of development are limited by western epistemologies incapable of bringing the destabilisation and decolonisation necessary to address the challenges of our time, including our climate crisis.