Search Results

through various hybridity models, each of which recognizes that hybridity is not the simple mixing of once separate and self-contained cultural traditions, but rather . . . the recognition of the fact that all culture is an arena of struggle, where self is played off against the purportedly ‘other,’ and

In: Horizons in Biblical Theology
James 2:1-13 in its Roman Imperial Context
Toward a Postcolonial Reading of the Epistle of James offers an interpretation of Jas 2:1-13 putting the text in the midst of the Roman imperial system of rank. This study shows that the conflict of the text has more to do with differences of rank than poverty and wealth. The main problem is that the Christian assemblies are acting according to Roman cultural etiquette instead of their Jewish-Christian heritage when a Roman equestrian and a beggar visit the assembly. The members of the assemblies are accused of having become too Roman. From a postcolonial
perspective, this is a typical case of hybrid identities. Additional key concepts from postcolonialism, such as diaspora, ‘othering’, naming of oppressors, and binarisms such as coloniser/colonised, centre/margin, honour/shame and power/powerless, are highlighted throughout the study.

a hybrid of local cultural and Greek elements. This means that, for example, the origin of parables no longer needs to be sought in fables in a mono-causal way; both fables and parables can be seen as mediating a shared cultural background. 12 Through yet another change of context, Sumerian

In: Parables in Changing Contexts

sources and the hybridity of ideology and exegesis in rabbinic midrash. Exegetical concerns inform some of the Jesus parables, and non-exegetical parables (rather problematically labelled as “rhetorical”) are known in early rabbinic sources as well. 9 Luke has Jesus tell the parable of the good Samaritan

In: Parables in Changing Contexts

goes to the heart of postcoloniality as a political posture and practice. Homi Bhabha’s intervention with the notions of mimicry and hybridity offers a partial path out of this aporia. Bhabha, in breaking with Fanon’s idea that the colonized has only the choice to either “turn white or disappear

In: Brill Research Perspectives in Biblical Interpretation

. Homi K. Bhabha ( 1994 ) introduces the concepts of ambivalence, mimicry, and hybridity in the colonial encounter. For Bhabha, the rhetoric of the colonizers betrays ambivalence—the subject peoples are considered inferior but also desirable. In addition, the subject peoples are ambivalent about the

In: Brill Research Perspectives in Biblical Interpretation

of representing the ‘Other’, often along the lines of the dynamics of ‘orientalism’ (Said 1978 ), while the postcolonial subject often seeks to express resistance against such discourse through mimicry and the creation of hybrid identities, in order to gain an audible voice in the dominant discourse

In: Brill Research Perspectives in Biblical Interpretation

digital. Such convergence is already evident in (analog) comic books and graphic novels and (analog and digital) “audible books.” Such hybrid forms confuse any distinction between written and non-written text. The very concept of “medium” may need rethinking. For example, the differences between a written

In: Brill Research Perspectives in Biblical Interpretation

natural order of things. Spatial studies has come to emphasize that borders are active in so far as they perform a variety of functions within and between societies. 11 The term borderlands connotes the relationships of exclusion, inclusion, exchange, and hybridity that characterize territory close to a

In: Brill Research Perspectives in Biblical Interpretation

punctuation. That is, in many instances the use of punctuation was used to provide how to perform the script as if it were some hybrid of song and reading so as to effect an eloquent performance of the scriptures. Thus decisions were made by copyists and editors regarding the structures of a text into

In: Brill Research Perspectives in Biblical Interpretation