By Teresa J. Hornsby, Ken Stone
The essays in Bible difficulty all interact queer theories for reasons of biblical interpretation, a unprecedented attempt up to now inside biblical scholarship. The identify word Bible difficulty performs on Judith Butler s Gender difficulty, gesturing towards a major textual content for modern queer conception. The essays reflect on, between others, the Lazarus tale, the Ethiopian eunuch, gender difficulty in Judges four and five, the music of Songs, and an unorthodox coupling of the books of Samuel and the movie Paris Is Burning. This quantity problems not just the bounds among biblical scholarship and queer concept but in addition the bounds among assorted frameworks presently utilized in the research of biblical literature, together with sexuality, gender, race, classification, heritage, and literature. The members are Ellen T. Armour, Michael Joseph Brown, Sean D. Burke, Heidi Epstein, Deryn visitor, Jione Havea, Teresa J. Hornsby, Lynn R. Huber, S. Tamar Kamionkowski, Joseph A. Marchal, Jeremy Punt, Erin Runions, Ken Stone, Gillian Townsley, Jay Twomey, and Manuel Villalobos.
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Extra info for Bible trouble: queer reading at the boundaries of biblical scholarship
It is therefore “a forcible production” but importantly one that cannot be fully determining: “To the extent that gender is an assignment, it is an assignment which is never quite carried out according to expectation, whose addressee never quite inhabits the ideal s/he is compelled to approximate” (Butler 1993, 231). 24 BIBLE TROUBLE nize their gender presentation in butch-ish terms but who are not “men” or “wannabe-men,” yet are not comfortable with the category of “woman” either—pausing here is important.
Schneider similarly notes how Jael is twice said to be blessed of women, which is “important because it indicates that the actions Jael is about to take … are condoned. Despite some modern scholars’ trouble with Jael’s actions … the biblical text is clear about then; Jael is ‘blessed’ ” (2000, 92). Indeed, it is worth noting that the writer of the Song of Deborah pointedly redirects against any repugnance the reader might have experienced in respect to Jael’s actions toward Sisera’s mother and her court.
With unabashed delight, the singers declare, ‘Most blessed of women be Jael’ (v. 24). … Both story-teller and singer are concerned with Israel’s deliverance, not with abstract compliance to the laws of hospitality” (165). Schneider similarly notes how Jael is twice said to be blessed of women, which is “important because it indicates that the actions Jael is about to take … are condoned. Despite some modern scholars’ trouble with Jael’s actions … the biblical text is clear about then; Jael is ‘blessed’ ” (2000, 92).
Bible trouble: queer reading at the boundaries of biblical scholarship by Teresa J. Hornsby, Ken Stone