bluuebunny/crossref_metadata_2025_split huggingface dataset:
Chinese Identities in Malaysia
Authors: Chee-Beng Tan 
Published: April 2008

AbstractThis paper discusses the types of Chinese identities in Malaysia, which have been influenced by localization — the process of becoming local, involving cultural adjustment to a local geographical and social environment as well as identifying with the locality. The important role of socialization in ethnic identification is discussed, illustrated by the experience of the Malay-speaking Chinese called Baba. The Chinese in Malaysia are both ethnic Chinese (Huaren) and Malaysians. As Huaren, they are both territorially bounded as Chinese Malaysians and unbounded as transnational Chinese. Ethnic Chinese identities are both bounded and unbounded. The bounded identity as Malaysians of Chinese origin reflects the diverse localization experience of the Chinese.
The Kindred Spirit: The Ties that Bind Indonesian Children and Their Parents
Authors: Frankenberg Elizabeth , Saputra Muda , Beard Victoria 
Published: April 2008

AbstractThis paper uses panel data from two rounds of the Indonesia Family Life Survey (IFLS1 and IFLS2) to examine the correlates of shared living arrangements between adult children and older parents. We consider the question from two perspectives: that of prime-age adults (under 60) and that of elderly (60 and above). For both groups, we find that opportunities to co-reside are strong determinants of whether coresidence occurs in 1993. That is, for prime-age adults, the number of living siblings is strongly negatively associated with the presence of a parent in the household. For the elderly, the number of living children is strongly positively associated with whether a child is present in the household. Households headed by elderly respondents are also more likely to contain a child if they are in urban areas or in areas where housing costs are relatively high. We also examine the correlates of the transition to shared living arrangements by 1997. For the elderly, although socioeconomic factors play a role in coresidence in 1993, they are not related to a transition to coresidence by 1997. Among prime-age adults, it is the younger and better educated household heads who are more likely to transition to coresidence by 1997, but these factors do not explain coresidence in 1993.
Life in the Crypt or Why Bother With Biblical Studies?
Authors: Coleridge Mark 
Published: April 2008

AbstractWe usually assume the importance, even the necessity, of what we do as students of the Bible, yet it is not clear to many that our assumption is justified these days. The essay poses the question, Why bother with biblical studies now? Answers that might once have been given no longer apply in a moment when the great master-narratives of (at least) Western culture have collapsed and when the only alternative seems to be that everyone create his or her own myth. The essay considers exegesis under the aspect of mourning and asks whether there might be any life in the crypt, whether mourning might somehow be experienced as morning. The answer to this question will depend upon whether or not we are able to discover the Bible as a new kind of meta-narrative, one that is (in Bakhtin's sense) not monologic but dialogic.
Biblical Criticism and the Challenge of Postmodernism
Authors: Keegan Terence J. 
Published: April 2008

AbstractPostmodernism involves recognizing that the objective certitude sought by modern scientific and humanistic methods is not possible. Deconstruction paved the way for postmodernism in literary studies, but it is most evident in the work of some reader-response critics. Many reader-response critics utilize the indeterminacy of postmodern insight but are hesitant to accept its subjectivist implications. Biblical scholars tend to prefer methods that yield verifiable results, but some have successfully used postmodern approaches. Christian scholars, though committed to an idea of transcendence to which postmodernism seems to deny access, can still profitably use postmodern approaches but must be prepared to deal with such questions as inspiration and the relation of scholarship to the Church.
Not Either/or But Both/and in Paul's Areopagus Speech
Authors: Given Mark D. 
Published: April 2008

AbstractPaul's Areopagus speech has long fascinated New Testament readers. Historical-critical issues have received the most attention as scholars focused on "the question whether the Paul who speaks here is the Paul of the letters." Investigations of narrational and rhetorical techniques have played a subservient role. This essay eclectically combines ancient and modern literary-critical methods in order to lift narrational and rhetorical matters out of their role of subserviency. A literary-critical investigation of the narrative of Paul in Athens allows us to appreciate better its subtlety and sophistication and suggests that historical and theological arguments both for and against the essential authenticity of the speech are based on inadequate reading strategies. Specifically, historical-critical scholars have failed to occupy the position of the implied reader when interpreting the Areopagus speech, a position that distinguishes between the oratees of the speech-a group of philosophically inclined pagans who are uninformed outsiders in relation to Christianity-and the narratee-Theophilus-who is an informed insider on the basis of his reading of Luke/Acts to this point. We often speak of the omniscient narrator, but in this case we would do well to speak of the omniscient narratee. This sets up a situation which the narrator fully exploits to create a highly entertaining reading experience. Much of that entertainment is derived from the deliberate use of double entendre, words and phrases which have one set of associations for insiders in the Christian movement, such as the orator, and another for outsiders, such as the oratees of the speech.
The Redemption of Yhwh: a Literary Critical Function of the Songs of Hannah and David
Authors: Bailey Randall C. 
Published: April 2008

AbstractThe Songs of Hannah and David have been noted to function as hermeneutical frames for the book of Samuel, serving the purpose of guiding the reader's interpretation of the history of Israel presented in the rest of the book. This article, while agreeing with the framing principle, argues that these pieces of poetry serve the function of presenting a theologically orthodox picture of Yhwh, which attempts to offset the depiction of Yhwh found in the narrative sections of the book. The argument is developed by performing a character analysis of Yhwh, as suggested by the contours of the narrative. Specifically the article looks at two aspects of the narrative: the choices of leaders made by Yhwh and the speeches and actions of Yhwh. In addition, there is a focus on what the writer of the book of Samuel is telling the exiles in Babylon about their deity by presenting them with such stories in the structured arrangement of the final form of the book.
He-Bibles and She-Bibles: Reflections On the Violence Done To Texts By Productions of English Translations of the Bible
Authors: Carroll Robert P. 
Published: April 2008

AbstractThe political nature of English Bibles (Geneva Bible, Douai-Rhemes, KingJames Bible) in the long history of biblical translation is often neglected in the analysis of Bibles as ideological weapons ofwar in the theopolitical struggles of the time of their production. The eventual triumph of the KJB centuries later inscribed ideological traces of partisan versions of those struggles in "the English Bible." Violence is done to the biblical text and by readers of the text in the perpetuation of such Bibles as translations. Some examples of these kinds of violence are discussed, with observations on the hermeneutic constraints built into such translations.
Husband Hunting: Characterization and Narrative Art in the Gospel of John
Authors: Brant JO-ANN A. 
Published: April 2008

AbstractDirect approaches to the characterization of Jesus in the Gospel of John produce E. Käsemann's glorified Lord. If one looks at Jesus through the eyes of two of the female characters, the Samaritan woman and Mary of Bethany, one encounters a potential lover or mate, a man capable of being loved and loving in return. By employing a mimetic theory of characterization and approaching the character of Jesus indirectly through the secondary characters, the reader constructs a "round" person. This reading of Jesus' character is supported by the exploration of these women's motives for their actions. In both cases, έρωζ, the desire to have and to keep that which is good or beautiful for one's own, compels them to act. In the first case, the result is comedy; in the second case, pathos. In either case, Jesus' response to their words and acts provides them with sufficient motivation to proceed with their overtures of love.
What Will Ye See in the Shulammite? Women, Power and Panopticism in the Song of Songs
Authors: Polaski Donald C. 
Published: April 2008

AbstractThe Song of Songs, until recently imprisoned in male-dominated allegorical interpretations, has now become an important resource for feminist readers. By and large, these critics have understood the female figure(s) in the Song as its empowered Subject-a reflection of the Song's gynocentric social context. Such readings presuppose that this female Subject is a self-constituting individual. Another approach to the question of the Subject, that of Michel Foucault, results in a different reading of the female Subject of the Song. Foucault's use of the Panopticon serves as a model for reading the Song. The Panopticon, an ideal prison, renders prisoners constantly and unavoidably available to be watched by an unseen watcher. The prisoners thus assume they are always being watched and become their own guards; they internalize the disciplinary gaze. By doing so, they are constituted as Subjects within a field of power relations. The Shulammite is, in this reading, shown to be the object of a male gaze from which she cannot escape, unlike the male figure. Thus she becomes a Subject through a regime of discipline. While the female figure is the Subject of the Song, this status does not mean that the Song must be heard as liberating for women. Indeed, just the opposite may be true.
Quests of the Historical Jesus in New Historicist Perspective
Authors: Marsh Clive 
Published: April 2008

AbstractThis article looks at the way that the so-called Third Quest relates to past versions of the Quest of the Historical Jesus. Nine different forms of the Quest are uncovered. The history of the Quest is then re-examined in the light of this mapping exercise, drawing on New Historicist insights. Five themes are taken up: the dominance of white, male European/North American contributors to the Quest; its close alliance with Western bourgeous capitalism and individualism; issues surroundings the Quest's marketability and popularity; the consequences of reading the Quest less as a single narrative than as a collection of local ideological explorations; the necessity and dangers of re-writing the Quest's own history. In conclusion, it is suggested that the future of the Quest lies with greater attention to ideology, not less. This in turn invites a reconsideration of the christological framework within which Jesus Research must inevitably be placed.
Mk 1,1-15 Als Prolog Des Ersten Idealbiographischen Evangeliums Von Jesus Christus
Authors: Dormeyer Detlev 
Published: April 2008

AbstractTwentieth-century narrative methods and ancient rhetorical techniques are brought to bear upon the Markan prologue to show how it guides the reader in approaching the rest of the work. Comparison with contemporary literature shows that Mark 1:1-15 fits the standard form of an ancient prologue, especially that of the Hellenistic ideal biography. The main theme of the prologue is Jesus' coming to John, who was advocating conversion and a purificatory baptism. The installation of Jesus as Son of God follows in a surprising way. Jesus' "way" to John is superseded by his own "way" in his public activity. Like the motif of the "way," all the themes of the prologue are developed and expanded in the main part of the Gospel. The model of the Old Testament prophet (John) is trans-formed by Jesus in an original blending of this role with those of the suffering servant of God, the messianic Son of God, the wise interpreter of the Law, and the Hellenistic itinerant philosopher. The reader must construct his or her own concept of Jesus' role on the basis of this variety. The reader's profile of Jesus correlates with his or her own experience. A believing reader familiar with the scriptures will construct a full, critical reading and find identification with the disciples congenial. The naive reader with no commitment will find identification with the crowd more congenial. With its timeless narrative structure and its time-bound rhetorical structure, the Gospel provides an extensive range of possibilities for constructed readings. The decision of faith is to be made not at the beginning, but at the end of the process of reading.
Isaiah 40-55 in the 1990s: Among Other Things, Deconstructing, Mystifying, Intertextual, Socio-Critical, and Hearer-Involving1
Authors: Goldingay John 
Published: April 2008

AbstractIsaiah 40-55 deconstructs in that (for instance) it both asserts that everything depends on God and that everything depends on the audience's response to God. It is mystifying in that it is often characterized by ambiguity rather than univocity. It is intertextual in that it takes up motifs from Isaiah 1-39, with which it then has a two-way relationship. It is socio-historical in doubtless serving the interests of its community, though that community cannot securely be identified. It is hearer-involving in that it demands and depends on its audience's response.
"UnrechtmÄßIge Fesseln Auftun, Jochstricke LÖSen" Jesaja 58,1-2, Ein Textbeispiel Zum Thema 'Bibel Und Okonomie'
Authors: Schottroff Willy 
Published: April 2008

AbstractDer negative Kultbescheid, den Jes. 58,1-12 enthält, gilt nicht einem leer und äußerlich gewordenen Gottesdienst, den der Prophet ablehnte. Es geht dabei auch nicht um die Alternative von sittlichem Handeln und kultischem Tun, wobei das letztere abgewertet würde. Vielmehr handelt es sich, wie bei einer sozialgeschichtlichen Betrachtung des Textes auf dem Hintergrund der konkreten sozialen und wirtschaftlichen Verhältnisse der frühnachexilischen Zeit deutlich wird, in der er vermutlich entstanden ist, um eine Stellungnahme zur Frage der Gerechtigkeit der damaligen wirtschaftlichen Strukturen, die auch heute noch Beachtung verdient. Als Maßstab für die Gerechtigkeit eines Wirtschaftssystems und das Gedeihen aller erscheint dem Propheten das Überlebenkönnen der an den Rand gedrängten armen und wirtschaftlich schwächsten Glieder der betreffenden Gesellschaft.
What the Bible and Old Movies Have in Common
Authors: Rosenberg Joel 
Published: April 2008

AbstractThis essay explores some shared philosophical territory between the Hebrew Bible and great American film of the classical era (1930s and 1940s). It raises the question not of shared literary techniques, nor of cinematic allusions to the Bible or cinematic treatment of biblical tales, but rather of the position of a traditionist/ storyteller vis-à-vis the crisis points in his or her country's history. Focusing on two films of Frank Capra, on the Book of Job, and on Genesis 47 (Jacob's meeting with Pharaoh, and its aftermath), the essay examines the way themes of crucial cultural importance register in the perceptions of a story's reader or spectator, and the way that both biblical and cinematic story grapple simultaneously with the loss of personal and national innocence. These processes are then situated in the context of twentieth-century world history, where certain connections between Bible, cinema, and the destruction of European Jewry are drawn.
Blickwechsel: Batseba Und David in Romanen Des 20. Jahrhunderts
Authors: MÜLLNER Ilse 
Published: April 2008

AbstractAuslegungen der biblischen Erzählung von David und Batseba (2 Sam 11) sagen viel über die Haltung aus, die die Auslegenden den Bereichen von Liebe und Sexualität entgegenbringen. Der biblische Text läßt jene weißen Flecken, die den LeserInnen ermöglichen, ihre eigenen Vorstellungen einzutragen. Drei europäische Romane aus den letzten Jahrzehnten, Stefan Heyms Der König David Bericht, Torgny Lingrens Bathseba und Grete Weils Der Brautpreis nehmen den biblischen Erzählstoff der Samuelbücher auf und gestalten ihn über unterschiedliche Perspektiven und Identifikationen um. Die Differenz zwischen Westund Osteuropa kommt in der unterschiedlichen Gewichtung des romantischen Aspekts gegenüber der politischen Seite in der Beziehung zwischen David und Batseba zum Tragen. Die in der Exegese vieldiskutierte Frage nach dem Verhältnis von Familiengeschichte und Staatspolitik spielt auch in den Romanen eine große Rolle. Ebenso läßt sich das in der Auslegungsgeschichte zu beobachtende Interesse an einer Verknüpfung zwischen Frau und Tod in den Romanen der beiden Autoren und der einen Autorin wiederfinden.
Mit Wem Ringt Jakob In Der Nacht? Oder: Der Versuch, mit Rembrandt eine Leerstelle auszuleuchten
Authors: Taschner Johannes 
Published: April 2008

AbstractDie vorliegende Analyse sietzt sich mit der ambivalenten Identität des "Mannes" auseinander, der mit Jakob ringt (Gen 32,25). Rembrandts Gemälde "Jakob ringt mit dem Engel" füllt die Leerstelle der biblischen Geschichte nicht auf, sondern spiegelt sie in anderer Form wider. Das Gemälde überschreitet die traditionelle, in der westlichen Welt beheimatete Entgegensetzung von Religion und Sexualität, indem es das Wesen, das mit Jakob ringt, als eine Figur darstellt, die sowohl als erotisch anziehende Frau als auch als göttliches Engelwesen gesehen werden kann. Damit bringt das Gemälde gleichzeitig die Körperlichkeit als wesentliches Merkmal des biblischen Textes auf ganz eigene Weise zur Geltung.
Lovis Corinth's Blinded Samson
Authors: Exum J. Cheryl 
Published: April 2008

AbstractIn this article, I discuss how Lovis Corinth's painting of The Blinded Samson-a highly autobiographical work-led me to see a tragic aspect of the biblical character that I was previously unable to entertain seriously. The discussion is intended to provide an example of the fruitfulness of allowing for a mutual influence between the Bible and the arts. The Bible has inspired artists for centuries and will probably continue to do so; it is also the case that artistic interpretations can influence biblical interpretation in unexpected ways.
Reconceiving the Paradigms of Old Testament Theology in the Post-Shoah Period1
Authors: Sweeney Marvin A. 
Published: April 2008

AbstractThis paper examines the changed situation in the field of Christian Old Testament theology in the aftermath of the Shoah or Holocaust. It begins by pointing to the paradigm shift now taking place in the field as it moves from Enlightenment epistemological paradigms of historical objectivity and universality to postmodern paradigms that emphasize the subjectivity of the interpreter and the validity of particularistic truth claims in a pluralistic world. It points to the dominance of Protestant theology and theologians in the field during the Enlightenment and the impact that Protestant Christianity had in presenting its own subjective theological views of the Old Testament as objective and universal, often with anti-Jewish overtones. With the emergence of Jews and other previously marginalized groups in the field of biblical studies since the end of World War II, the time has come to recognize that Jews are legitimate theological interpreters of the Bible and that the specific concerns of Judaism and the Jewish people are valid topics for theological reflection in the field of Christian Old Testament theology. This new situation has tremendous implications for the theological interpretation of biblical writings in that issues and writings that were previously overlooked, ignored, or rejected must come to the forefront. Two examples, the book of Amos and the book of Esther, demonstrate the potential for such change. Recognition of Amos' particular national identity as a Judean points to his partisan nature as an advocate of a vassal state of Judah that is subject to the control of the northern kingdom of Israel. The absence of G-d in the book of Esther points to the human responsibility to take action when confronted with evil. Altogether, this points to the possibility of more comprehensive theological reading of the Hebrew Bible.
Looking On the Bright Side of Israel's History
Authors: Noll K.L. 
Published: April 2008

AbstractThe Preface of John Bright's popular textbook, A History of Israel, states that Bright targeted the "undergraduate theological student." Although presented as an academic history textbook, the content of the book amounts to a theology of the Protestant Old Testament, written in accord with a popular Protestant movement of the mid-twentieth century. This study examines Bright's motives for composing his History as discerned from unpublished letters of the period, and as discerned from a rhetorical evaluation of the textbook. Apparently, Bright did not consider himself a historian; rather, he thought himself to be a theologian who theologizes about history. Critical evaluation of Bright's effort concludes that Bright misconstrued the role of the historian precisely because he viewed that role through the eyes of a theologian. Nevertheless, he models an approach to the presentation of history that is valuable for future writers of textbooks targeted at theology students.
"Wir Sind Die Jungen Raben!" Zur Auslegungsgeschichte Von Ps. 147:9b
Authors: Risse Siegfried 
Published: April 2008

AbstractDargestellt wird die Auslegungsgeschichte zu Ps. 147:9b: "Den jungen Raben, die schreien." Zur Zeit der Kirchenväter konnte man mit Hilfe der Allegorese sich selbst in den Rabenjungen erkennen. Die Erklärung nach dem Wortsinn war zu dieser Zeit beherrscht von der "Rabenelternfabel". Im Mittelalter wurde diesen Deutungen wenig Neues hinzugefügt. In der Zeit des Humanismus und der Reformation wurde die allegorische Deutung des Halbverses von protestantischen Exegeten nahezu völlig aufgegeben, aber auch bei katholischen Erklärern zurückgedrängt. Die Ablehnung der Allegorese bedeutete für die praktische Bibelauslegung eine Verarmung. Diese wurde z.T. dadurch wettgemacht, daß man den Halbvers auf kirchliche und gesellschaftliche Probleme bezog. Wenige Exegeten kamen zu einer "natürlichen" und dem Text angemessenen Erklärung. Seit der Aufklärung finden die Rabenjungen weniger Beachtung, meist wird nur betont, daß es gering geachtete Geschöpfe sind. Am Schluß der Arbeit wird versucht, auf Grund der Auslegungsgeschichte und neuer Beobachtungen den Halbvers aus heutiger Sicht zu erklären. Es lassen sich zwei Sinnebenen ausmachen. Auf der ersten Sinnebene geht es um die Sorge Gottes für die geringsten Geschöpfe. Auf der zweiten Sinnebene geht es-wie bei der allegorischen Deutung der Kirchenväter-um die Beter und Beterinnen.
Muftis and Matrimony: Islamic Law and Gender in Ottoman Syria and Palestine
Authors: Tucker Judith E. 
Published: April 2008

AbstractThis essay explores the ways in which Muslim jurists of seventeenth- and eighteenth-century Syria and Palestine elaborated their vision of a gendered society. In the many fatāwā dealing with marriage arrangements and the rights and responsibilities of husbands and wives, muftis constructed a legal discourse that focused on gender difference yet proved flexible and responsive to changing social conditions. This discourse on marriage formed a backdrop against which the judges of the Islamic courts, and members of the general population, further developed the legal doctrines of marriage through their use of the court system. As wives and husbands brought complaints or made claims against each other, and the qādī delivered his judgment, they contributed to the ongoing elaboration of a legal discourse that took account of social reality.