Comedy is both relative, linked to a time and culture, and
universal, found pervasively across time and culture. The Hebrew
Bible contains comedy of this relative, yet universal nature.
Melissa A. Jackson engages the Hebrew Bible via a comic reading and
brings that reading into conversation with feminist-critical
interpretation, in resistance to any lingering stereotype that
comedy is fundamentally non-serious or that feminist critique is
fundamentally unsmiling.
Dividing comic elements into categories of literary devices,
psychological/social features, and psychological/social function,
Jackson examines the narratives of a number of biblical characters
for evidence of these comic elements. The characters include the
trickster matriarchs, the women involved in the infancy of Moses,
Rahab, Deborah and Jael, Delilah, three of David's wives (Michal,
Abigail, Bathsheba), Jezebel, Ruth, and Esther. Nine particularly
instructive points of contact between comedy and feminist
interpretation emerge: both (1) resist definition, (2) exist amidst
a self/other, subject/object dichotomy, (3) emphasise and utilise
context, (4) promote creativity, (5) acknowledge the concept of
distancing, (6) work towards revelation, (7) are subversive, (8)
are concerned with containment and control, and (9) enable
survival. The use of comedy as an interpretive lens for the Hebrew
Bible is not without difficulties for feminist interpretation.
While maintaining an uncomfortable, even painful, awareness of the
hold patriarchy retains on the Hebrew Bible, feminist critics can
still choose to allow comedy's revelatory, subversive, survivalist
nature to do its work revealing, subverting, and surviving.
General
Is the information for this product incomplete, wrong or inappropriate?
Let us know about it.
Does this product have an incorrect or missing image?
Send us a new image.
Is this product missing categories?
Add more categories.
Review This Product
No reviews yet - be the first to create one!