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In Esther in Diaspora, Tsaurayi Kudakwashe Mapfeka utilises a theory-nuanced concept of diaspora to offer a new way of reading Esther, in the process, critiquing the traditional view that has relied on its close association with Purim.
In Esther in Diaspora, Tsaurayi Kudakwashe Mapfeka utilises a theory-nuanced concept of diaspora to offer a new way of reading Esther, in the process, critiquing the traditional view that has relied on its close association with Purim.
This book explores Queen Esther as an idealized woman in Iberia, as well as a Jewish heroine for conversos in the Sephardic Diaspora in the sixteenth and seventeenth centuries. The biblical Esther --the Jewish woman who marries the King of Persia and saves her people -- was contested in the cultures of early modern Europe, authored as a symbol of conformity as well as resistance. At once a queen and minority figure under threat, for a changing Iberian and broader European landscape, Esther was compelling and relatable precisely because of her hybridity. She was an early modern globetrotter and border transgressor. Emily Colbert Cairns analyzes the many retellings of the biblical heroine that were composed in a turbulent early modern Europe. These narratives reveal national undercurrents where religious identity was transitional and fluid, thus problematizing the fixed notion of national identity within a particular geographic location. This volume instead proposes a model of a Sephardic nationality that existed beyond geographical borders.
The representation of sexual trafficking in the book of Esther has parallels with the cultural memories, histories, and materialized pain of African(a) girls and women across time and space, from the Persian Empire, to subsequent slave trade routes and beyond. Trafficking Hadassah illuminates that Africana female bodies have been and continue to be colonized and sexualized, exploited for profit and pleasure, causing adverse physical, mental, sexual, socio-cultural, and spiritual consequences for the girls and women concerned. It focuses on sexual trafficking both in the biblical book of Esther and during the transatlantic slave trade to demonstrate how gender and racism intersect with other forms of oppression, including legal oppression, which results in the sexual trafficking of African(a) females. It examines both the conditions and mechanisms by which the trafficking of the virgin girls (who are collectively identified) are legitimated and normalized in the book of Esther, alongside contemporary histories of Africana females. This important book examines ideologies and stereotypes that are used to justify the abuse in both contexts, challenges the complicity of biblical readers and interpreters in violence against girls and women, and illustrates how attention to the nameless, faceless African girls in the text is impacted by the #MeToo and #SayHerName social movements. This book will be of particular interest to those studying the Bible, religion, gender, theology, and sex trafficking. It is also an important book for those in the related fields of Africana Studies, Trauma Studies, Post-Colonial Studies, Diaspora Studies, Critical Race Studies, as well as to the general reader.
In this era of globalization, Jewish diversity is marked more than ever by transnational expansion of competing movements and local influences on specific conditions. One factor that still makes Jewish communities one is the common reference to Israel. Today, however, differentiations and discrepancies in identification and behavior generate plurality and ambiguities about Israel-Diaspora relationships. Moreover the Judeophobia now rife in Europe and beyond as well as the spread of the Palestinian cause as a civil religion make Israel the world’s "Jew among nations.” This weighs heavily on community relations - despite Israel’s active presence in the diaspora. In this context, the contributions to this volume focus on Jewish peoplehood, religiosity and ethnicity, gender and generation, Israelophobia and world Jewry, and debate the perspectives that are most pertinent to confront the question: how far is the Jewish Commonwealth (Klal Yisrael) still an important code of Jewry today?
This book situates the book of Esther in the intellectual history of Ancient Judaism and provides a new understanding of its purpose.
What was life like for Jews settled throughout the Mediterranean world of Classical antiquity--and what place did Jewish communities have in the diverse civilization dominated by Greeks and Romans? In a probing account of the Jewish diaspora in the four centuries from Alexander the Great's conquest of the Near East to the Roman destruction of the Jewish Temple in 70 C.E., Erich Gruen reaches often surprising conclusions. By the first century of our era, Jews living abroad far outnumbered those living in Palestine and had done so for generations. Substantial Jewish communities were found throughout the Greek mainland and Aegean islands, Asia Minor, the Tigris-Euphrates valley, Egypt, and Italy. Focusing especially on Alexandria, Greek cities in Asia Minor, and Rome, Gruen explores the lives of these Jews: the obstacles they encountered, the institutions they established, and their strategies for adjustment. He also delves into Jewish writing in this period, teasing out how Jews in the diaspora saw themselves. There emerges a picture of a Jewish minority that was at home in Greco-Roman cities: subject to only sporadic harassment; its intellectuals immersed in Greco-Roman culture while refashioning it for their own purposes; exhibiting little sign of insecurity in an alien society; and demonstrating both a respect for the Holy Land and a commitment to the local community and Gentile government. Gruen's innovative analysis of the historical and literary record alters our understanding of the way this vibrant minority culture engaged with the dominant Classical civilization.
What if the way the book of Esther has been taught to us in church and retold to us in films, cartoons, and romance novels has missed the original point of the story? Far from being models of piety and devotion, Esther and Mordecai seem indifferent to the faith of their ancestors. How then did this story become part of the Bible and gain the broad acceptance that it has? If the church should not neglect the story, how should it be read? Esther and Her Elusive God calls Christians to avoid the common attempts to make Esther more palatable and theological, and to reclaim this secular story as Scripture. Readers will be encouraged to see in Esther a profound message of God's grace and faithfulness to his wayward people.
By bringing the plays together in this collection, Esther Kim Lee highlights the themes and styles that have enlivened Korean diasporic theater in the Americas since the 1990s. Some of the plays are set in urban Koreatowns. One takes place in the middle of Texas, while another unfolds entirely in a character's mind. Ethnic identity is not as central as it was in the work of previous generations of Asian diasporic playwrights.
This book explores the political crisis that erupts when the Persian government falls to fanatics and a Jewish insider goes rogue.