By Rhiannon Graybill
Are We now not males? offers an leading edge method of gender and embodiment within the Hebrew Bible, revealing the male physique as a resource of power hassle for the Hebrew prophets. Drawing jointly key moments in prophetic embodiment, Graybill demonstrates that the prophetic physique is a queer physique, and its very instability makes attainable new understandings of biblical masculinity. Prophecy disrupts the functionality of masculinity and calls for new methods of inhabiting the physique and negotiating gender.
Graybill explores prophetic masculinity via severe readings of a few prophetic our bodies, together with Isaiah, Moses, Hosea, Jeremiah, and Ezekiel. as well as shut readings of the biblical texts, this account engages with glossy intertexts drawn from philosophy, psychoanalysis, and horror motion pictures: Isaiah meets the poetry of Anne Carson; Hosea is noticeable throughout the lens of ownership movies and feminist movie idea; Jeremiah intersects with psychoanalytic discourses of tension; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My apprehensive Illness. Graybill additionally bargains a cautious research of the physique of Moses. Her tools spotlight unforeseen gains of the biblical texts, and light up the odd intersections of masculinity, prophecy, and the physique in and past the Hebrew Bible. This meeting of prophets, our bodies, and readings makes transparent that getting to prophecy and to prophetic masculinity is a vital job for queer studying. Biblical prophecy engenders new different types of masculinity and embodiment; Are We now not Men?offers a precious map of this still-uncharted terrain.
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Are We no longer males? bargains an leading edge method of gender and embodiment within the Hebrew Bible, revealing the male physique as a resource of power trouble for the Hebrew prophets. Drawing jointly key moments in prophetic embodiment, Graybill demonstrates that the prophetic physique is a queer physique, and its very instability makes attainable new understandings of biblical masculinity.
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Additional resources for Are we not men?: unstable masculinity in the Hebrew prophets
What these moments share is an emphasis upon the body not as epiphenomenon, but as essential part of prophecy. There is no prophecy without the body. The Use of Women A second theme that recurs across these chapters is the use of women. Prophecy is largely an affair by and for men, at least in the biblical world (or more accurately, the world that the authors of the Hebrew Bible imagine). There are not many women to be found, still fewer in the prophetic texts. When they do appear, it is frequently in the form of sexualized or maternalized fantasies of whores, wives, and mothers.
This, in turn, parallels the additive, generative method of scholarship described by Massumi. Shameless poaching, sticky fingers, but in the pursuit of new configurations of knowledge and desire, and a new way of understanding the prophetic body. Details to Watch out For In addition to close readings of prophetic bodies, the chapters that follow will sketch a number of parallels between prophetic bodies in the text. ” However, I want to anticipate the most significant here. The Body Disturbed The chapters that follow argue that the disturbance of the body is a necessary part of prophecy.
So he left him alone. 57 (Exod. 4:24–â•‰26) The passage, despite its terrific brevity, is fraught with textual difficulties, mostly concerning the antecedents of the masculine pronouns and object suffixes. The first instance, “Yahweh met him and sought to kill him,” seems fairly clearly to refer to Moses, who is the object of Yahweh’s address in the previous verse. 58 But whom does Zipporah touch with the foreskin, and where? There is a textual question concerning the dual noun rag̱layim, which I have translated as “feet” but which can also refer to the legs or the genitals.
Are we not men?: unstable masculinity in the Hebrew prophets by Rhiannon Graybill