By Teresa J. Hornsby, Ken Stone
The essays in Bible difficulty all have interaction queer theories for reasons of biblical interpretation, an extraordinary attempt up to now inside biblical scholarship. The identify word Bible hassle performs on Judith Butler s Gender hassle, gesturing towards a first-rate textual content for modern queer conception. The essays think about, between others, the Lazarus tale, the Ethiopian eunuch, gender difficulty in Judges four and five, the track 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 additionally the bounds among assorted frameworks presently utilized in the research of biblical literature, together with sexuality, gender, race, category, heritage, and literature. The participants 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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The essays in Bible hassle all have interaction queer theories for reasons of biblical interpretation, an extraordinary attempt up to now inside biblical scholarship. The name word Bible hassle performs on Judith Butler s Gender hassle, gesturing towards a prime textual content for modern queer thought. The essays think of, 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.
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Additional resources for Bible trouble: queer reading at the boundaries of biblical scholarship
Binghamton: Harrington Park Press. Esposito, Jennifer. 2003. The Performance of White Masculinity in “Boys Don’t Cry”: Identity, Desire, (Mis)Recognition.
A Lesbian Celebration of Jael One might be forgiven for imagining that we must have reached a point in history where some of those who are thought to belong to the category of “women” are free enough to inhabit alternative genders without serious repercussion. , despite the unrelenting existence of “women’s” and “menswear” sections of department stores, “women” are free to inhabit clothing predominantly sold to “men” (I object strongly to GUEST: FROM GENDER REVERSAL TO GENDERFUCK 31 the label “menswear”); find jobs in locations that were traditionally not theirs; live in committed relationships with other “women,” which was, until very recently the legal preserve of “men”; and partake generally in what society has on offer.
Thus: When the manhood of its [Israel’s] kings and aspiring kings is represented so often at risk, the manhood of Israel itself would seem to be uncertain. Biblical iterations of gender begin to appear much more often as failed approximations to an ideal, to use Butler’s language; and the Bible’s contributions to stable norms of sex and gender seem much less clear. (Stone 2007, 199) When it comes to the story of Jael, there is a similar potential for fallout. It is already apparent that one knock-on effect of positing a strong, active female character—I use female here because the narrator does signal that Jael is a woman even while he disrupts this with the rape imagery—is that the gender iterations of the men in the narrative are compromised.