Global Hermeneutics? - International Voices in Biblical Studies ...

76 GLOBAL HERMENEUTICS?
as in translation across cultures and languages. A close comparison, for example, of
the Iraqw/Gorwa system with the ancient Hebrew system as described in Num
19:1–22, indicates that the two systems share quite a number of common elements.
A quick look at the Num 19 account reveals that like the Gorwa/Iraqw system, the
Hebrew system holds that death-related ritual pollution or uncleanness is brought
about by contact with any corpse (Num 19:11, 13), contact with any human
remains from a corpse or a human grave (Num 19:16), contact with anyone who
has been in contact with a corpse, or in contact with any human remains from a
corpse or in contact with a human grave (Num 19:16, 22), contact with any material
thing belonging to anyone in any of the above categories (Num 19:22), entering the
house or residence of anyone in any of the above categories (Num 19:14, 22),
sharing food or drink or just fellowship with such a person (Num 19:20, 22 and by
implication from the foregoing). It is to be noted, though, that in the Israelite or
Hebrew system in contrast to the Gorwa/Iraqw, loss of a family member—husband,
wife, parent, child, brother or sister—does not of itself render one unclean unless
one violates the rules indicated above (Num 6:1–12, esp. 6–7, Lev 21:1–15, esp.
11).
It is evident from the foregoing that both the Gorwa/Iraqw system and
Israelite/Hebrew system share the concept of pollution and impurity, and that both
systems hold that this state has a number of causes including direct or indirect
contact with death or anything closely connected to it. Both see pollution or
impurity as a threat to the social order and hence seek to exclude the impure or the
unclean from the community. Both see the pollution or impurity as affecting not
just physical spaces but also people inhabiting those spaces (Num 19:14). Varying
periods of exclusion from the community or the duration of the exclusion from the
community are prescribed depending on the nature and degree of impurity or
uncleanness. Both the Iraqw/Gorwa system and the Hebraic system prescribe
rituals or ceremonies of purification to restore those who are impure and have been
excluded from the community. In both systems water is an essential element of the
purification rituals.
Clearly both systems have the same end in view, namely to maintain purity in
the community and so safeguard the community from threats arising from the
contrary condition. Mary Douglas has put it this way: “Uncleanness or dirt is that
which must not be included if a pattern is to be maintained. To recognise this is the
first step towards insight into pollution,” 39 or as is intimated in the title of
Douglas’s text, impurity and chaos or impurity and danger are closely related.
Purity safeguards against danger to the community and to the individual. Impurity
and pollution may engender social disintegration and chaos or collapse in the
absence of appropriate remedial measures as required. Society must safeguard itself
from this danger.
39 M. Douglas, Purity and Danger. An Analysis of the Concepts of Pollution and Taboo
(London and New York: Ark Paperbacks, 1966, 1984), 40.