By Rebecca Raphael
This e-book provides a literary severe technique excited by illustration within the canonical type of the textual content permits a finished view of ways photos of incapacity function when it comes to significant innovations, and likewise offers a starting place for experiences within the historical past of interpretation. All dialogue of biblical passages and books draw on present historic reports as an important precondition for understanding.
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Extra info for Biblical Corpora: Representations of Disability in Hebrew Biblical Literature
In this respect, the difference between impurity and profaneness diminishes, for both diverge in different ways from the ideal, and both by implication converge on the ideal as what they are not. The result is not two distinct concepts, the pure and the holy, but rather two facets of the same concept of Normal. The materiality of that representation values unblemished bodies and devalues, to different degrees, blemished ones. This is not about taking language literally, but rather about taking human thought concretely when it is concrete.
His project is 40. , 407–20. 41. Hector Avalos, “Introducing Sensory Criticism in Biblical Studies: Audiocentricity and Visiocentricity,” in This Abled Body: Rethinking Disabilities in Biblical Studies (ed. Hector Avalos, Sarah J. Melcher, and Jeremy Schipper; Semeia Studies 55; Atlanta: Society of Biblical Literature, 2007), 47–59. 1 18 Biblical Corpora not, strictly speaking, a disability studies analysis, but the shared area of concern should be apparent. In fact, the presence and function of a ﬁgure with a physical impairment often helps identify the sensory valuations of a given text or source.
9 As Milgrom notes, despite the chiastic sets of pairs, this verse does not propose a single opposition in two different ways; it proposes two distinct but related sets of opposing terms. 10 The categories holy/profane and pure/impure locate items in this structure; Lev 10:10–11 summarizes the priestly task as one of making and teaching these two distinctions. Milgrom schematized the possible interactions thus: the sacred–profane boundary is permeable, the pure–impure boundary is permeable; common things can be either pure or impure; sacred things can only be pure.
Biblical Corpora: Representations of Disability in Hebrew Biblical Literature by Rebecca Raphael