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In this volume, Gary Yamasaki develops an innovative approach to biblical narrative, exploring the way stories are treated in filmmaking, and using that as a model for analyzing biblical stories. In our culture, the voluminous exposure we have to movies has resulted in our being conditioned to experience cinematic stories in a particular manner: for example, seeing them as events rather than objects, and the story worlds of movies as distinct from the real world. However, biblical stories are not typically viewed through this cinematic-story lens, making our analysis of biblical narrative out of step with what has become our natural mode of experiencing stories. This book demonstrates how fresh interpretive insights emerge when we read biblical stories like we watch movies. Each volume in the new Insights series discusses discoveries and insights gained into biblical texts from a particular approach or perspective in current scholarship. Accessible and appealing to today’s students, each Insight volume will discuss (1) how this method, approach, or strategy was first developed and how its application has changed over time; (2) what current questions arise from its use; (3) what enduring insights it has produced; and (4) what questions remain for future scholarship.
Since Gérard Genette first coined the term in 1972, focalization has been recognized as one ofthe key concepts in contemporary understandings of narrative. However, in the field of biblical studies, the concept has been largely overlooked. Dr. Konstantin Nazarov seeks to rectify this oversight, exploring the implications of focalization on Old Testament narratology. Utilizing the work of Wolf Schmid and Valeri Tjupa to develop his methodology – and examining the book of Ruth as a case study – Nazarov demonstrates the value of focalization in furthering the appreciation and understanding of biblical texts. This is an excellent resource for students of narratology, biblical studies scholars, or anyone seeking to better understand the narratives of Scripture.
In Reading the Bible with Horror, Brandon R. Grafius takes the reader on a whirlwind tour through the dark corners of the Hebrew Bible. Along the way, he stops to place the monstrous Leviathan in conversation with contemporary monster theory, uses Derrida to help explore the ghosts that haunt the biblical landscape, and reads the House of David as a haunted house. Conversations arise between unexpected sources, such as the Pentateuch legal texts dealing with female sexuality and Carrie. Throughout the book, Grafius asks how the Hebrew Bible can be both sacred text and tome of fright, and he explores the numerous ways in which the worlds of religion and horror share uncomfortable spaces.
What, exactly, makes us afraid? Is it monsters, gore, the unknown? Perhaps it's a biblical sense of malice, lurking unnoticed in the corners of horror films. Holy Writ attempts to ward off aliens, ghosts, witches, psychopaths and demons, yet it often becomes a source of evil itself. Looking first at Psycho (1960) and continuing through 2017, this book analyzes the starring and supporting roles of the Good Book in horror films, monster movies and thrillers to discover why it incites such fear. In a culture with high biblical awareness and low biblical literacy, horrific portrayals can greatly influence an audience's canonical beliefs.
Perspective Criticism sets out a new and illuminating biblical methodology designed to help the reader of biblical narratives in which there is a character engaged in action but no explicit indication from the storyteller on how the action is to be evaluated. Gary Yamasaki argues that in these cases we are receiving cryptic guidance from the author through the narrative technique of point-of-view. In such cases the methodology of Perspective Criticism may be applied to reveal this abstruse guidance. Gary Yamasaki provides a series of frames of analysis within the theory of Perspective Criticism which may be applied to biblical stories: the spatial, psychological, informational, temporal, phraseological, and ideological perspectives. Because the majority of the point-of-view devices found in biblical narratives are also used in cinematic storytelling, the book includes accessible analyses of film scenes, providing pop-culture illustrations of the workings of the point-of-view perspective. Gary Yamasaki concludes by applying his method to two case studies: the New Testament story of Gamaliel, and the Old Testament story of Gideon. In his work Yamasaki creates a valuable foundation for the deeper understanding of biblical narrative, a gift to anyone who has struggled with the concealed messages that should be divined in biblical point-of-view narratives.
Toward Decentering the New Testament is the first introductory text to the New Testament written by an African American woman biblical scholar and an Asian-American male biblical scholar. This text privileges the voices, scholarship, and concerns of minoritized nonwhite peoples and communities. It is written from the perspectives of minoritized voices. The first few chapters cover issues such as biblical interpretation, immigration, Roman slavery, intersectionality, and other topics. Questions raised throughout the text focus readers on relevant contemporary issues and encourage critical reflection and dialogue between student-teachers and teacher-students.
This is a comprehensive introduction to the ways in which the Bible has been used and represented in mainstream cinema. Adele Reinhartz considers the pervasive use of the Bible in feature films, and the medium of film as part of the Bible’s reception history. The book examines how films draw on the Old and New Testament and the figure of Jesus Christ in various direct and indirect ways to develop their plots, characters, and themes. As well as movies that set out explicitly to retell biblical stories in their ancient context, it explores the ways in which contemporary, fictional feature films make use of biblical narrative. Topics covered include: how filmmakers make use of scripture to address and reflect their own time and place. the Bible as a vehicle through which films can address social and political issues, reflect human experiences and emotions, explore existential issues such as evil and death, and express themes such as destruction and redemption. the role of the Bible as a source of ethics and morality, and how this connection is both perpetuated and undermined in a range of contemporary Hollywood films. films that create an experience of transcendence, and the ways in which the Bible figures in that experience. Reinhartz offers insightful analysis of numerous films including The Ten Commandments and The Shawshank Redemption, paying attention to visual and aural elements as well as plot, character, and dialogue. Students will find this an invaluable guide to a growing field.
You know about Noah, but what about the animals? Thimblerig is a little groundhog with big problems. He's a loner con-artist who's losing his mojo; the wild dogs who run the forest harass him at every turn; he's started having vivid nightmares of apocalyptic floods; and worst of all - he believes he sees unicorns when everyone knows unicorns are only the stuff of legend. But what one animal calls problems, Thimblerig calls opportunity. His problems inspire him to come up with the ultimate con: convincing a group of gullible animals that a world-ending flood is coming, that the fabled unicorns have told him where the only safe place will be, and that only he can lead them to safety. And all for a reasonable price, of course. But when the flood really does come, Thimblerig has a choice to make: either he really does save the ones who have trusted him, or he loses everything. And he discovers that his problems have only just begun.
The most comprehensive reference to film analysis available for middle school through to high school. Featuring coloured photographs illustrating key terms and filmic techniques this is a one-stop reference for any genre of ilm studied in English, Media or Film Studies courses.
Is cinema evil, or sacramental? Can films make theological contributions? Can film-viewing be a religious practice? How do films, values and power interact? The study of film and religion engages a range of diverse questions through different approaches and methods. In this contribution, I distinguish three complementary approaches. In the first part, I discuss those that focus on the film as text, the representation of religion in film, and how theology happens in film. The next section will broaden this perspective by taking into consideration how films affect audiences, and how the relationship between film and audience might have religious dimensions or serve religious functions. In the third part, attention to the text and the audience are combined with the consideration of both film and religion as agents in cultural processes in order to think about how film and religion are shaped by and shape value systems and ideologies. In the last section I will begin to tackle the difficult question of theory and method. I consciously postpone this part until the end because, in many cases, methodologies and theoretical frameworks are implied in and emerge from concrete case studies rather than being consciously reflected upon. This final section has two goals: it will make explicit some of these underlying assumptions to serve as a starting point for a more sustained reflection on the theories and methodologies of the field, and it will highlight some of the pitfalls we encounter if we are not methodologically and theoretically precise in our work.