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Examining contemporary films, sculptures, and graphic novels
influenced by the Gospel of Mark, Hal Taussig and Maia Kotrosits
break new ground in ways of understanding traditional religious
texts. The authors avoid traditional dogmatic assumptions, and use
the Gospel of Mark as a resource for coping and healing.
The story of Mark is one of trauma and loss, but also one of
healing and provisional selfhood. These themes reoccur time and
time again throughout modern-day films, sculptures, graphic novels,
and electronic media. By examining these contemporary
interpretations of this particular early Christian gospel, this
book breaks new ground in ways of understanding traditional
religious texts. The authors use the Gospel of Mark as a resource
enabling traumatized persons or groups to resist capitulation and
restore at least partial identity, and do so in a way that avoids
traditional theological or dogmatic assumptions. While not claiming
the Gospel of Mark as the definitive or complete answer to
experiences of pain and loss, this book models new ways of reading
it for coping and healing.
Our lives are filled with objects-ones that we carry with us, that
define our homes, that serve practical purposes, and that hold
sentimental value. When they are broken, lost, left behind, or
removed from their context, they can feel alien, take on a
different use, or become trash. The lives of objects change when
our relationships to them change. Maia Kotrosits offers a fresh
perspective on objects, looking beyond physical material to
consider how collective imagination shapes the formation of objects
and the experience of reality. Bringing a psychoanalytic approach
to the analysis of material culture, she examines objects of
attachment-relationships, ideas, and beliefs that live on in the
psyche-and illustrates how people across time have anchored value
systems to the materiality of life. Engaging with classical
studies, history, anthropology, and literary, gender, and queer
studies, Kotrosits shows how these disciplines address historical
knowledge and how an expanded definition of materiality can help us
make connections between antiquity and the contemporary world.
Theory is not a set of texts, it is a style of approach. It is to
engage in the act of speculation: gestures of abstraction that
re-imagine and dramatize the crises of living. This Element is a
both a primer for understanding some of the more predominant
strands of critical theory in the study of religion in late
antiquity, and a history of speculative leaps in the field. It is a
history of dilemmas that the field has tried to work out again and
again - questions about subjectivity, the body, agency, violence,
and power. This Element additionally presses us on the ethical
stakes of our uses of theory, and asks how the field's interests in
theory help us understand what's going on, half-spoken, in the
disciplinary unconscious.
Maia Kotrosits challenges the contemporary notion of "early
Christian literature," showing that a number of texts usually so
described-including Hebrews, Acts, the Gospel of John, Colossians,
1 Peter, the letters of Ignatius, the Gospel of Truth, and the
Secret Revelation of John - are "not particularly interested" in a
distinctive Christian identity or self-definition. Rather, by
appealing to the categories of trauma studies and diaspora theory
and giving careful attention to the dynamics within each of these
texts, she shows that this sample of writings offers complex
reckonings with chaotic diasporic conditions and the
transgenerational trauma of colonial violence. The heart of her
study is an inquiry into the significance contemporary readers
invest in ancient writings as expressions of a coherent identity,
asking, "What do we need and want out of history?" Kotrosits
interacts with important recent work on identity and sociality in
the Roman world and on the dynamics of desire in contemporary
biblical scholarship as well.
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