Browse results
Abstract
The most-discussed female character in ancient love lyrics is without doubt the woman in the Song of Songs. Much less attention has been paid to female voices in love poems written in the Akkadian language, probably because these texts are rather poorly known and many of them have been edited only in recent times. Multiple female voices, both divine and human, can be found in nineteen Akkadian texts deriving from three millennia BCE. In these poems a female voice talks about herself, her feelings, her male beloved, and her lovemaking. The gender matrix of the Akkadian love poems is based on the patriarchal model, without, however, reproducing the patriarchal hierarchy in a simple hegemonic manner. The woman’s agency sometimes appears as strong and independent, sometimes as weak and submissive. The woman of the Song of Songs in many ways resembles her Mesopotamian counterparts. The metaphors used in the Song of Songs are very similar to those in the Akkadian poetry, suggesting a common stream of tradition. At the same time, there are many differences between the Song of Songs and the Akkadian love poetry, mostly caused by the different socio-religious contexts. Whether in Akkadian or in Hebrew, the voice of the woman is made loud and heard.
Abstract
This essay’s “public” is one of India’s most famous courtroom trials: the 1959 Nanavati case, in which a popular and much-decorated naval officer—Kawas Nanavati—shot dead the lover of his ethnically British wife—the beautiful Sylvia Nanavati. The verdict went in favour of Nanavati largely because of his professional profile, his political connections, and a relentless pro-Nanavati trial-by-media. The case so fired public imagination that in every decade since, there have been artistic retellings of the narrative in theatre, literature and film. The latest version is The Verdict, a critically-acclaimed TV series released in 2019, on the 50th anniversary of the Nanavati trial. This article traces the theme of sexual agency as it played out in real life and in the artistic productions that followed the case, so as to locate the woman (and her agency or lack of it) within it. These findings are put into conversation with Song of Songs 8 which treats the theme of sexual initiative within an exclusive relationship, from the point of view of the female protagonist.
In the comparably patriarchal cultures of ancient Israel and present day India, we find that sexual agency is an exclusively male privilege, which the Song vigorously subverts.
Abstract
A recurrent question in public discussion of the #MeToo movement is what to do with the work of artistic authorities—Bill Cosby, R. Kelly, etc.—who have been exposed as sexual abusers. While acknowledging important differences between this question and that of biblical “texts of terror,” this chapter argues that feminist and womanist biblical scholarship both anticipates and illuminates this debate. It first demonstrates that many of the solutions proposed in the #MeToo discussion map onto responses to biblical “texts of terror.” It then draws on the work of Elisabeth Schüssler Fiorenza and Renita Weems to reveal deficiencies in the debate. The essay argues that the overly-narrow focus in public commentary on what to do with these artists’ work comes at the expense of needed analysis of the broader cultural, structural, and institutional reforms needed to combat sexual violence and promote women’s flourishing. It concludes by showing how the scholarship in this volume on The Song of Songs participates in such reform.