{'fraction_non_alphanumeric': 0.044189852700491, 'fraction_numerical': 0.009819967266775777, 'mean_word_length': 4.8238095238095235, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Humans and Non-humans as נפש ח;ה and Ntu-beings: Ecological Appraisal of Gen 2:7 and 19 in Dialogue with African-Bantu Indigenous Cosmology

The Hebrew text of Gen 2:7, 19 describes both humans and animals as nephesh hayya' (living being). However, a large number of contemporary influential Bible translations render this expression differently for humans and animals. It is translated living being for humans (v.7), but living thing/creature for animals (v.19). This is however not justified by any clue in the text, which views humans and non-humans as both adamah-beings and nephesh hayyah. Likewise, African-Bantu cosmology depicts humans and non-humans as ntu-beings (muntu: human being; kintu: non-human being; hantu: place and time; kuntu: means or approach).The root ntu in the word kuntu implies that the way muntu (human being) interacts with other beings (kintu, hantu) must be informed by a vision of nature not as a "thing" but a living being. In addition to elements of socio-historical approaches and African-Bantu indigenous cosmology, this study makes uses of a hermeneutics of suspicion and the Earth Bible principle of mutual custodianship to retrieve ecological wisdom of Gen 2 in the African context.