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This book explores the Hebrew Bible for evidence of comedy and further asks how reading the Hebrew Bible through a comic "lens" might positively inform feminist interpretation. The exploration is conducted with a number of Hebrew Bible narratives, all of which prominently involve female characters.
This timely and lively introduction to exploring the intersection of religion and humour evaluates existing scholarship and methodologies within the field, arguing for a culturally critical approach to the study. Hinged on a qualitative sociological framework, this book asks questions about the construction, presentation, and purpose of humour in religious contexts. It is broken down by theoretical approach, with chapters covering: a “comparative religions” approach; a theological approach; how social sciences offer us useful tools for research; and a review of existing theoretical models. As the first volume to introduce the field of religion and humour, this engaging book is essential reading for students approaching the topic for the first time, and for anyone with an interest in related fields such as religion and popular culture and humour studies.
Empire-critical and postcolonial readings of Revelation are now commonplace, but scholars have not yet put these views into conversation with Jewish trauma and cultural survival strategies. In this book, Sarah Emanuel positions Revelation within its ancient Jewish context. Proposing a new reading of Revelation, she demonstrates how the text's author, a first century CE Jewish Christ-follower, used humor as a means of resisting Roman power. Emanuel uses multiple critical lenses, including humor, trauma, and postcolonial theory, together with historical-critical methods. These approaches enable a deeper understanding of the Jewishness of the early Christ-centered movement, and how Jews in antiquity related to their cultural and religious identity. Emanuel's volume offers new insights and fills a gap in contemporary scholarship on Revelation and biblical scholarship more broadly.
The U.S. Declaration of Independence of 1776 decreed that all men were created equal and were endowed by their Creator with “certain unalienable Rights.” Yet, U.S.-born free and enslaved Black people were not recognized as citizens with “equal protections under the law” until the passage of the Fourteenth Amendment. Even then, White supremacists impeded the equal rights of Black people as citizens due to their beliefs in the inferiority of Black people and that America was a nation for White people. White supremacists turned to biblical passages to lend divine justification for their views. A Womanist Reading of Hebrew Bible Narratives as the Politics of Belonging from an Outsider Within analyzes select biblical narratives, including Noah’s curse in Genesis 9; Sarah and Hagar in Genesis 16 and 21; Mother in Israel in Judges 5; and Jezebel, Phoenician Princess and Queen of Israel in 1 and 2 Kings. This analysis demonstrates how these narratives were first used by ancient biblical writers to include some and exclude others as members of the nation of Israel and then appropriated by White supremacists in the antebellum era and the early twentieth century to do the same in America. The book analyzes the simultaneously intersecting and interconnecting dynamics among race, gender, class, and sexuality and biblical narratives to construct boundaries between “us versus them,” particularly the politicization of motherhood to deny certain groups’ inclusion.
Homiletics textbooks often discourage the use of humor in preaching, regarding it as trivializing or distracting. The result is that many preachers have failed to understand humor’s positive power, demoting it to the opening joke to get a guaranteed guffaw to warm up the crowd. Humor Us!, the second volume in the "Preaching and…" series, is a collaborative effort by homiletician Alyce M. McKenzie and humor scholar Owen Hanley Lynch that promotes humor, a force capable of great good, to its rightful place in the pulpit. Establishing humor as a divine gift, Humor Us! opens to preachers the world of humor studies with its positive portrayal of humor’s usefulness to speak truth to power, unite people in their common humanity, and strengthen them to cope and survive in tough times. Humor Us! helps preachers understand how humor works and shows them, in very practical and specific ways, how preachers can put it to work in their sermons. It combines the wealth of knowledge of two highly regarded scholars-practitioners to show how humor can become a potent tool for sharing the good news in sermons. McKenzie and Lynch prove that humor, when applied thoughtfully, can foster compassion and a sense of common humanity, help challenge an unjust status quo, and invite listeners into a shared experience of the presence of God.
What’s so humorous about the Bible? Quite a bit, especially if experienced with others! Nine biblical scholars explore their experiences of reading and hearing passages from the Bible and discovering humor that becomes clearer in performance. Each writer found clues in their chosen biblical text that suggested biblical authors expected an audience to respond with laughter. Performers have a powerful role in either bringing out or tamping down humor in the Bible. One audience may be more disposed to respond to humor than another. And each contributor found that experiencing humor changed the interpretation of the biblical passage. From Genesis to Revelation, this study uncovers the Bible’s potential for humor.
This book focuses on the expressions used to describe Job’s body in pain and on the reactions of his friends to explore the moral and social world reflected in the language and the values that their speeches betray. A key contribution of this monograph is to highlight how the perspective of illness as retribution is powerfully refuted in Job’s speeches and, in particular, to show how this is achieved through comedy. Comedy in Job is a powerful weapon used to expose and ridicule the idea of retribution. Rejecting the approach of retrospective diagnosis, this monograph carefully analyses the expression of pain in Job focusing specifically on somatic language used in the deity attack metaphors, in the deity surveillance metaphors and in the language connected to the body and social status. These metaphors are analysed in a comparative way using research from medical anthropology and sociology which focuses on illness narratives and expressions of pain. Job's Body and the Dramatised Comedy of Moralising will be of interest to anyone working on the Book of Job, as well as those with an interest in suffering and pain in the Hebrew Bible more broadly.
Examines the dialectic relationship between the text, conceived as the vehicle of narrative communication, and the reader in an assemenent of the story of Rahab – the prostitute from Jericho – in Josuha 2. Toczyski uses his study to examine how this story has been read by various audiences across time, the different interpretive perspectives and methodologies that have thus been brought to the text and the influences this has had on the manner in which the story has been interpreted. In particular Toczyski focuses on internal literary analysis of Joshua 2 and the external historical approach and what this can say about the readers of the text. The purpose of such insight is to register how successive interpretations overlap and set the interpretative pattern for subsequent generations of readers. As a result of this conceptual framework, Toczyski presents the Rahab story in the broader context of the communicative process, which has been challenging the story's readers for centuries. This deep immersion into both internal and external contexts reveals the generally-overlooked thread within the Rahab story, namely “the power of storytelling”, which may prove relevant for contemporary readers by providing grounds for inter-cultural dialogue in the postmodern world.
This book is an examination of characters in the books of Kings; showing how understanding and interpretation of key characters affects readings of the story. The volume begins with more general pieces addressing how the study of characters can shed light on the composition history of Kings and on how characters and characterization can be considered with respect to ethics, particularly with respect to the moral complexity of biblical characters. Contributors then consider key characters within the Kings narrative in depth, such as Nathan, Bathsheba, Solomon and Jezebel. The contributors use their own specific expertise to analyze these characters and more, drawing on insights from literary theory and considering such approaches as questioning our view of a particular character with based on the character within the text with whom we identify. Contributors also assess whether or not characters as portrayed in the biblical text necessarily match up to their possible counterparts in history.
Finalist for the National Jewish Book Award “Dauber deftly surveys the whole recorded history of Jewish humour.” —Economist In a major work of scholarship that explores the funny side of some very serious business (and vice versa), Jeremy Dauber examines the origins of Jewish comedy and its development from biblical times to the age of Twitter. Organizing Jewish comedy into “seven strands”—including the satirical, the witty, and the vulgar—he traces the ways Jewish comedy has mirrored, and sometimes even shaped, the course of Jewish history. Dauber also explores the classic works of such masters of Jewish comedy as Sholem Aleichem, Isaac Babel, Franz Kafka, the Marx Brothers, Woody Allen, Joan Rivers, Philip Roth, Mel Brooks, Sarah Silverman, Jon Stewart, and Larry David, among many others.