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Daniel C. Timmer

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

Toward a Postcolonial Reading of the Epistle of James

James 2:1-13 in its Roman Imperial Context


Ingeborg Mongstad-Kvammen

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.

Steed Vernyl Davidson

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

Jennifer L. Koosed

. 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

Masculinity and the Bible

Survey, Models, and Perspectives

Peter-Ben Smit

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

The Play of Signifiers

Poststructuralism and Study of the Bible

George Aichele

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

Stephen C. Russell

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

The Sense of Quoting

A Semiotic Case Study of Biblical Quotations

David W. Odell-Scott

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

Rode Shewaye Molla

Protestant tradition” (7). Cabrita questions indigenization and decolonization methodologies, because they do not integrate the hybrid and transatlantic nature of Zionism. Cabrita supports her argument by analyzing the life of John Alexander Dowie, who was the founder of Zionism. Dowie was born in Edinburgh

Heather Macumber

identifies Revelation as a hybrid text and argues that “it is more” than an apocalypse (p. 30); however, there is little attention in the rest of his treatment to Revelation’s composite nature. Secondly, Morales does careful work to explore the use of the shepherd metaphor as applied to Jesus in Revelation