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Liberation Criticism
Abstract
Methods for Exodus is a textbook on biblical methodology. The book introduces readers to six distinct methodologies that aid in the interpretation of the book of Exodus: literary and rhetorical, genre, source and redaction, liberation, feminist, and postcolonial criticisms. Describing each methodology, the volume also explores how the different methods relate to and complement one another. Each chapter includes a summary of the hermeneutical presuppositions of a particular method with a summary of the impact of the method on the interpretation of the book of Exodus. In addition, Exodus 1–2 and 19–20 are used to illustrate the application of each method to specific texts. The book is unique in offering a broad methodological discussion with all illustrations centered on the book of Exodus.
Tras el relato de los inicios de la esclavitud sufrida en Egipto, Ex 1, 15-22 narra cómo dos valientes parteras, Sifrá y Puá, movidas por el temor de Dios, desobedecen la orden de asesinar a los varones hebreos recién nacidos. Sus intrépidas e inteligentes acciones impiden el infanticidio y se transforman en causa de bendición para el pueblo y para ellas mismas. Estas heroínas se embarcan en un combate desigual y vencen a un monarca todopoderoso que quiere destruir al Pueblo de Dios, convirtiéndose en un ejemplo de lucha contra la cultura de la muerte y el descarte. En un mundo que da la espalda a los inmigrantes y donde aún existen limpiezas étnicas y genocidios, ellas se alzan como prototipos de mujeres de fe comprometidas con los sufrimientos de los pobres y los excluidos. Llamativamente, la tradición bíblica no recordó su valiente epopeya; por el contrario, la tradición rabínica y las leyendas hebreas sí lo hicieron. Este artículo se propone recuperar las figuras de Sifrá y Puá, estudiando detenidamente distintos aspectos de estas excepcionales mujeres, tales como el oficio de la comadrona en la Antigüedad, la posesión de nombres, la cuestión de su nacionalidad, las temerarias acciones que llevaron a cabo, el temor de Dios y la sabiduría que poseían, su transformación en instrumentos de la Providencia, la bendición obtenida, la astucia y el coraje, la maternidad, la resistencia ante la opresión, su sororidad, etc. Para el análisis, se aplicarán distintas instancias del método histórico crítico, la narratología, la interpretación rabínica y otras aproximaciones.
As the Bible tells us, ancient Israel's neighbors worshipped a wide variety of Gods. It is now widely accepted that the Israelites’ God, Yahweh, must have originated as among these many, before assuming the role of the one true God of monotheism. Mark Smith seeks in this book to discover more precisely what was meant by “divinity” in the ancient Near East and how these concepts apply to Yahweh. Part I, The Structures of Divinity, offers a detailed examination of the deities of ancient Ugarit (Middle East), known to us from the large surviving group of relevant extra-biblical texts. In Part II, Characteristics of Divinity, Smith looks closely at four classic problems associated with four Ugaritic deities and considers how they affect our understanding of Yahweh. Part III, The Origins of Monotheism in the Bible, returns to the question of Israelite monotheism, seeking to discover what religious issues it addressed and why it made sense at the time of its emergence. Smith argues that within the Bible, monotheism is not a separate “stage” of religion but rather represents a kind of rhetoric reinforcing Israel’s exclusive relation with its deity. Throughout the work, the Ugaritic material is emphasized.
This innovative study moves briskly but comprehensively through three phases of the Third World's encounter with the Bible - precolonial, colonial, and postcolonial. It recounts the remarkable story of how an inaccessible and marginal book in the ancient churches of India, China and North Africa became an important tool in the hands of both coloniser and colonised; how it has been reclaimed in the postcolonial world; and how it is now being reread by various indigenes, Native Americans, dalits and women. Drawing on substantial exegetical examples, Sugirtharajah examines reading practices ranging from the vernacular to liberation and the newly-emerging postcolonial criticism. His study emphasises the often overlooked biblical reflections of people such as Equiano and Ramabai as well as better-known contemporaries like Gutiérrez and Tamez. Partly historical and partly hermeneutical, the volume will serve as an invaluable introduction to the Bible in the Third World for students and interested general readers.
In this 1998 book, Meyda Yegenoglu investigates the intersection between post-colonial and feminist criticism, focusing on the Western fascination with the veiled women of the Orient. She examines the veil as a site of fantasy and of nationalist ideologies and discourses of gender identity, analyzing travel literature, anthropological and literary texts to reveal the hegemonic, colonial identity of the desire to penetrate the veiled surface of 'otherness'. Representations of cultural difference and sexual difference are shown to be inextricably linked, and the figure of the Oriental woman to have functioned as the veiled interior of Western identity.
This book examines the place of women within ethnic and national communities in nine different societies, and the ways in which the state intervenes in their lives. Contributions from a group of scholars examine the situations in their religious, economic and historical context.
Studien zur Komposition des Pentateuch. - Berlin u.a. : de Gruyter, 1990. - X, 433 S. - Vollst. zugl.: Heidelberg, Univ., Habil.-Schr., 1988. - (Zeitschrift für die alttestamentliche Wissenschaft : Beiheft ; 189)
More people read the Bible than any other book. Indeed, many try to live their lives according to its words. The question is, do they understand what they're reading? As this book shows, quite often the answer is, "No." This book argues that to comprehend the Bible we must grasp the intentions of the biblical authors themselves-what sort of texts they thought they were writing and how they would have been understood by their intended audience. In short, we must recognize the genres to which these texts belong. The book examines several genres that are typically misunderstood, offering careful readings of specific texts to show how the confusion arises, and how knowing the genre produces a correct reading. The book of Jonah, for example, offers many clues that it is meant as a humorous satire, not a straight-faced historical account of a man who was swallowed by a fish. Likewise, the book explains that the very names "Adam" and "Eve" tell us that these are not historical characters, but figures who symbolize human origins ("Adam" means man, "Eve" is related to the word for life). Similarly, the authors of apocalyptic texts-including the Book of Revelation-were writing allegories of events that were happening in their own time. Not for a moment could they imagine that centuries afterwards, readers would be poring over their works for clues to the date of the Second Coming of Christ, or when and how the world would end.
This commentary views Exodus as a cultural document, preserving the collective memories of the Israelites and relating them to the major institutions and beliefs that emerged by the end of the time of the Hebrew Bible. It is intended to help the reader follow the story line of Exodus, understand its socio-cultural context, appreciate its literary features, recognize its major themes and values, and also note its interpretive and moral problems. Carol Meyers explains important concepts and terms as expressed in the Hebrew original so that those who know Hebrew as well as those who don't will be able to follow the text.
This bible commentary looks at how Exodus has influenced and has been influenced by history, religion, politics, the arts and other forms of culture over the ages. A bible commentary tracing the reception history of Exodus from Old Testament times, through the Patristic and Reformation periods, to the present day. Considers the ways in which Exodus has influenced and has been influenced by history, religion, politics, the arts and other forms of culture in Jewish, Christian and secular settings. Looks at how Exodus has served as a tool of liberation and tyranny in a variety of settings. Shows how Exodus has been used to shape the identities of individuals and groups. Discusses the works of current and past poets, musicians, film-makers, authors and artists influenced by Exodus. Addresses uses of Exodus related to American and European history such as the Glorious Revolution, colonialism, the American Revolution, Civil War, Civil Rights Movement, African-Americans, and Native Americans, as well as uses by prominent and little-known historical figures Considers the impact of the Ten Commandments and other laws, in legal, political and religious contexts. The Blackwell Bible Commentary series is supported by a website at www.bbibcomm.net.
The universal popularity of ethnic jokes and in particular those about supposedly 'stupid' or 'crafty' ethnic minorities is to be explained in terms of the general characteristics of industrial societies rather than the particular circumstances of each separate society. The ethnic jokes of western industrial societies in both peacetime and wartime reflect the competing moral values, uncertain social boundaries and impersonal power structures of these societies. The corresponding eastern European jokes are in some respects similar but as one might expect highly politicized and reflect the deeper social and political divisions that characterize the socialist industrial countries. Ethnic jokes delineate the social, geographical and moral boundaries of a nation or ethnic group. By making fun of peripheral and ambiguous groups they reduce ambiguity and clarify boundaries or at least make ambiguity appear less threatening. Ethnic jokes occur in opposed pairs such as those mocking 'stupid' and 'crafty', or 'cowardly' and 'militaristic' groups respectively and express the problems and anxieties caused by the conflicting norms and values inevitably found in large societies dominated by anomic impersonal institutions such as the market place and bureaucracy.
A literary-theological study of the Sabbath in Exodus 16 reveals two main biblical traditions, covenantal and priestly. In the covenantal tradition, the Sabbath provides a means of testing Israel's faith and readiness for a covenantal relationship with God. The priestly tradition presents the Sabbath as the completion of God's creation of the world. God's provision of the manna in the wilderness and the Sabbath points to a new understanding of holiness and time.
This essay examines how rape of women and girls by male soldiers works as a martial weapon. Continuities with other torture and terrorism and with civilian rape are suggested. The inadequacy of past philosophical treatments of the enslavement of war captives is briefly discussed. Social strategies are suggested for responding and a concluding fantasy offered, not entirely social, of a strategy to change the meanings of rape to undermine its use as a martial weapon.
IntroductionReading the Bible in South AfricaThe Biblical Scholarship of EstherAfrican Women's Struggle for LiberationReading the Text of EstherConclusion
Revolutions in Reading the Bible
- Lee Cormie