Abstract
Chingboi Guite Phaipi’s primary purpose is to bring about a faithful reading of Scripture through an arduous process of re-reading biblical passages, which have generally been used to validate women’s domination, including by her own – the Paite tribal community of Northeast India.
In chapters 1 and 2, Phaipi intricately maps an account of women’s subordination in pre-Christian Paite society through discussions of customary laws and ‘unscripted standards’ whilst also showing that there were positions of prominence for women in certain areas. She also aptly discusses the impact of colonialism and Western missionary Christianity among the tribals pointing out that that they were inherently models of patriarchal systems. This was reflected in the education system, the use of male-centric term for God and the authoritative use of Scripture grounded in patriarchal interpretations, all contributing towards subjugation of women.
Chapters 3, 4, and 5 carefully exegetes Genesis 1,2 and 3 to assess how far interpretations that validate women’s subordination are true. By engaging dynamically with varying scholarly views as well as offering a thorough exegesis, she debunks degrading readings of women. She finds that the creation account in Gen 1 illuminates both men and women as ‘together in purpose’ – to rule and take care of other creatures on the earth as God’s representative nullifying dominance of any sort. Being created in the image of God (Gen 1:26-28) then, denotes function rather than simply an ontological explanation that woman has been created after and from man. A literary analysis of ‘helper’ (ezer kenegdo) in Genesis 2 further supports the non-hierarchical ordering and reveals a deeper connection of partnership between the two sexes. Likewise, she finds that the often-implied ‘rule’ of women by men (Gen 3:16b) is ambiguous and demonstrates that the emphasis is on the man and woman being with each other since both are judged equally when sin was committed. Phaipi also successfully unpacks Paite tribal terms/ideas alongside the re-readings making her faithful to both contexts – the Bible and her own.
In chapter 6, Phaipi suggests a tribal hermeneutic guided by: (a) shift from narrow perspectives of the Bible as a ‘ready-to-apply’ book to a more active engagement of ‘the living Word of God;’ (b) re-examining application methods through a diligent study of the Bible in its context; and (c) recognising the variety of perspectives within the Bible itself.
The underlying theme throughout is ‘sameness and togetherness,’ although the discussion could have been pushed further, perhaps by reflecting on some nuances of the terms, particularly ‘sameness’. Although not the focus of the book, the reading of the word ‘ruler’ that places humans over the rest of creation, albeit a positive light, may suggest a conflicting view to a worldview held by tribals. The book could also have benefitted from an overall conclusion chapter. Nonetheless, Phaipi’s positionality as a woman closely connected to her traditional roots and as a biblical scholar allows her to offer a much-needed critical reading of Scripture which is invaluable for her community as well as the broader Christian community. The book is a reminder that in the 21st century, the issue of women’s subordination based on Scripture continues to exist widely not only in a tribal community, but also in many others.