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Drawing on both biblical studies scholarship and practitioner
experience, this book explores the disjuncture between
complementarian accounts of biblical marriage and intersections of
marriage and violence in texts from Jewish and Christian
Scriptures. This volume challenges authoritative complementarian
claims to the Bible’s allegedly clear and unequivocal directions
on marriage. It refutes these claims with analysis of the muddled
and often violent depictions of marriage in the Bible itself.
Regular reminders show why such an exploration matters: that is,
because recourse to the authority and ‘plain meaning’ of the
Bible has had and continues to have impact on real people’s
lives. Sometimes this impact is violent and traumatic: notably,
when the Bible is weaponised to justify intimate partner violence.
This book explores a wide range of biblical texts and
interpretations. Particular focus is placed on the influential
pronouncements on ‘biblical marriage’ by the US Family Research
Council and Council for Biblical Manhood and Womanhood. Textual
analysis includes close focus on Genesis 1–3, Malachi 2, and
Ephesians 5. This book will appeal to students of biblical studies
and theology, as well as anyone interested in research-based
activism and in how sacred texts are directed towards modern
day-to-day life. It investigates ‘marriage’, ‘the Bible’
and ‘violence’, all of which play significant roles in public
discourses and popular culture.
An invaluable insight into the narrative politics and theologies of
LGBTQ+ life-storytelling, a key text for those in African
Humanities, Queer Studies, Religious Studies, and Refugee Studies.
Presenting the deeply moving personal life stories of Ugandan
LGBTQ+ refugees in Nairobi, Kenya alongside an analysis of the
process in which they creatively engaged with two Bible stories -
Daniel in the Lions' Den (Old Testament) and Jesus and the Woman
Caught in Adultery (New Testament) - Sacred Queer Stories explores
how readings of biblical stories can reveal their experiences of
struggle, their hopes for the future, and their faith in God and
humanity. Arguing that the telling of life-stories of marginalised
people, such as of Ugandan LGBTQ+ refugees, affirms embodied
existence and agency, is socially and politically empowering, and
enables human solidarity, the authors also show how the Bible as an
authoritative religious text and popular cultural archive in Africa
is often used against LGBTQ+ people but can also be reclaimed as a
site of meaning, healing, and empowerment. The result of a
collaborative project between UK-based academics and a
Nairobi-based organisation of Ugandan LGBTQ+ refugees, the book
provides a valuable insight into the narrative politics and
theologies of LGBTQ+ life-storytelling. A key text for those in
African Humanities, Queer Studies, Religious Studies, and Refugee
Studies, among others, the book expresses an innovative methodology
of inter-reading queer life-stories and biblical stories.
Biblical studies is increasingly interdisciplinary and frequently
focuses on how the Bible is read, received, and represented in the
contemporary world, including in politics, news media, and popular
culture. Rape Myths, the Bible and #MeToo illustrates this with
particular and critical assessment of #MeToo and its rapid and
global impact. Rape myths - in particular the myth that rape
victims are complicit in the violence they encounter, which
consequently renders sexual violence 'not so bad' - are examined
both with regard to current backlash to #MeToo and to biblical
texts that undermine the violence perpetrated by rape. This
includes aggressive media attacks on the accusers of powerful men,
as well as depictions of biblical rape victims such as Dinah
(Genesis 34), Bathsheba, and Tamar (2 Samuel 11-13). Biblical
studies channels and expresses wider cultural and political
manifestations. This exemplifies that the influence of ancient
texts is abiding and the study of the past cutting edge.
An invaluable insight into the narrative politics and theologies of
LGBTQ+ life-storytelling, a key text for those in African
Humanities, Queer Studies, Religious Studies, and Refugee Studies.
Presenting the deeply moving personal life stories of Ugandan
LGBTQ+ refugees in Nairobi, Kenya alongside an analysis of the
process in which they creatively engaged with two Bible stories -
Daniel in the Lions' Den (Old Testament) and Jesus and the Woman
Caught in Adultery (New Testament) - Sacred Queer Stories explores
how readings of biblical stories can reveal their experiences of
struggle, their hopes for the future, and their faith in God and
humanity. Arguing that the telling of life-stories of marginalised
people, such as of Ugandan LGBTQ+ refugees, affirms embodied
existence and agency, is socially and politically empowering, and
enables human solidarity, the authors also show how the Bible as an
authoritative religious text and popular cultural archive in Africa
is often used against LGBTQ+ people but can also be reclaimed as a
site of meaning, healing, and empowerment. The result of a
collaborative project between UK-based academics and a
Nairobi-based organisation of Ugandan LGBTQ+ refugees, the book
provides a valuable insight into the narrative politics and
theologies of LGBTQ+ life-storytelling. A key text for those in
African Humanities, Queer Studies, Religious Studies, and Refugee
Studies, among others, the book expresses an innovative methodology
of inter-reading queer life-stories and biblical stories. Uganda
and Rwanda: Cluster Publications
Biblical studies is increasingly interdisciplinary and frequently
focuses on how the Bible is read, received, and represented in the
contemporary world, including in politics, news media, and popular
culture. Rape Myths, the Bible and #MeToo illustrates this with
particular and critical assessment of #MeToo and its rapid and
global impact. Rape myths - in particular the myth that rape
victims are complicit in the violence they encounter, which
consequently renders sexual violence 'not so bad' - are examined
both with regard to current backlash to #MeToo and to biblical
texts that undermine the violence perpetrated by rape. This
includes aggressive media attacks on the accusers of powerful men,
as well as depictions of biblical rape victims such as Dinah
(Genesis 34), Bathsheba, and Tamar (2 Samuel 11-13). Biblical
studies channels and expresses wider cultural and political
manifestations. This exemplifies that the influence of ancient
texts is abiding and the study of the past cutting edge.
This book explores the phenomenon of shame in the Hebrew bible. It
focuses particularly on the major prophets, because shame
vocabulary is most prominent there. Shame has been widely discussed
in the literature of psychology and anthropology; the book
discusses the findings of both disciplines in some detail. It
emphasises the social-anthropological honour/shame model, which a
considerable number of biblical scholars since the early 1990s have
embraced enthusiastically. The author highlights the shortcomings
of this heuristic model and proposes a number of alternative
critical approaches.
There has rarely been an effort to address the missing dialogue
between British and African scholars, including in regard to the
role of British missionaries during the introduction ofthe Bible
and Christianity to many parts of Africa. To break this silence,
Musa W. Dube and Johanna Stiebert collect expressions from both
emerging and established biblical scholars in the United Kingdom
and (predominantly) southern African states. Divided into three
sets of papers, these contributions range from the injustices of
colonialism to postcolonial critical readings of texts, suppression
and appropriation; each section complete with a responding essay.
Questioning how well UK students understand Africancentred and
generated approaches of biblical criticism, whether African
scholars consider UK-centric criticism valid, and how accurately
the western canon represents current UK based scholarship, these
essays illustrate the trends and challenges faced in biblical
studies in the two centres of study, and discusses how these
questions are better answered with dialogue, rather than in
isolation.
There has rarely been an effort to address the missing dialogue
between British and African scholars, including in regard to the
role of British missionaries during the introduction ofthe Bible
and Christianity to many parts of Africa. To break this silence,
Musa W. Dube and Johanna Stiebert collect expressions from both
emerging and established biblical scholars in the United Kingdom
and (predominantly) southern African states. Divided into three
sets of papers, these contributions range from the injustices of
colonialism to postcolonial critical readings of texts, suppression
and appropriation; each section complete with a responding essay.
Questioning how well UK students understand Africancentred and
generated approaches of biblical criticism, whether African
scholars consider UK-centric criticism valid, and how accurately
the western canon represents current UK based scholarship, these
essays illustrate the trends and challenges faced in biblical
studies in the two centres of study, and discusses how these
questions are better answered with dialogue, rather than in
isolation.
'Incest' refers to illegal sexual relations between family members.
Its precise contours, however, are culturally specific. Hence, an
illegal incestuous union in one social context may be a legal
close-kin union in another. First-degree sexual unions, between a
parent and child, or between siblings, are most widely prohibited
and abhorred. This book discusses all overt and covert first-degree
incest relations in the Hebrew Bible and also probes the
significance of gaps and what these imply about projected sexual
and social values. As the dominant opinion on the origin of
first-degree incest continues to be shaped, new voices such as
those of queer and post-feminist criticism have joined the
conversation. It navigates not only the incest laws of Leviticus
and the narratives of Lot and his daughters and of Amnon and Tamar
but pursues subtler intimations of first-degree sexual unions, such
as between Adam and his (absent but arguably implied) mother, Haran
and Terah's wife, Ham and Noah. In pursuing the psycho-social
values that may be drawn from the Hebrew Bible regarding
first-degree incest, this book will provide a thorough review of
incest studies from the early 20th century onward and explain and
assess the contribution of very recent critical approaches from
queer and post-feminist perspectives.
'Incest' refers to illegal sexual relations between family members.
Its precise contours, however, are culturally specific. Hence, an
illegal incestuous union in one social context may be a legal
close-kin union in another. First-degree sexual unions, between a
parent and child, or between siblings, are most widely prohibited
and abhorred. This book discusses all overt and covert first-degree
incest relations in the Hebrew Bible and also probes the
significance of gaps and what these imply about projected sexual
and social values. As the dominant opinion on the origin of
first-degree incest continues to be shaped, new voices such as
those of queer and post-feminist criticism have joined the
conversation. It navigates not only the incest laws of Leviticus
and the narratives of Lot and his daughters and of Amnon and Tamar
but pursues subtler intimations of first-degree sexual unions, such
as between Adam and his (absent but arguably implied) mother, Haran
and Terah's wife, Ham and Noah. In pursuing the psycho-social
values that may be drawn from the Hebrew Bible regarding
first-degree incest, this book will provide a thorough review of
incest studies from the early 20th century onward and explain and
assess the contribution of very recent critical approaches from
queer and post-feminist perspectives.
The father-daughter dyad features in the Hebrew Bible in all of
narratives, laws, myths and metaphors. In previous explorations of
this relationship, the tendency has been to focus on discrete
stories - notable among them, Judges 11 (the story of Jephthah's
human sacrifice of his daughter) and Genesis 19 (the dark tale of
Lot's daughters' seduction of their father). By taking the full
spectrum into account, however, the daughter emerges prominently as
(not only) expendable and exploitable (as an emphasis on daughter
sacrifice or incest has suggested) but as cherished and protected
by her father. Depictions of daughters are multifarious and there
is a balance of very positive and very negative images. While not
uncritical of earlier feminist investigations, this book makes a
contribution to feminist biblical criticism and utilizes methods
drawn from the social sciences and psychoanalysis. Alongside
careful textual analysis, Johanna Stiebert offers a critical
evaluation of the heuristic usefulness of the ethnographic
honour-shame model, of parallels with Roman family studies, and of
the application and meaning of 'patriarchy'. Following semantic
analysis of the primary Hebrew terms for 'father' ( ) and
'daughter' ( ), as well as careful examination of inter-family
dynamics and the daughter's role vis-a-vis the son's, alongside
thorough investigation of both Judges 11 and Genesis 19, and also
of the metaphor of God-the-father of daughters Eve, Wisdom and
Zion, Stiebert provides the fullest exploration of daughters in the
Hebrew Bible to date.
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