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 chronic 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 sleek intertexts drawn from philosophy, psychoanalysis, and horror movies: Isaiah meets the poetry of Anne Carson; Hosea is noticeable throughout the lens of ownership movies and feminist movie concept; Jeremiah intersects with psychoanalytic discourses of tension; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My worried Illness. Graybill additionally deals a cautious research of the physique of Moses. Her tools spotlight unforeseen positive aspects of the biblical texts, and remove darkness from the atypical 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 crucial job for queer studying. Biblical prophecy engenders new different types of masculinity and embodiment; Are We no longer Men?offers a useful map of this still-uncharted terrain.
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Are We now not males? deals an cutting edge method of gender and embodiment within the Hebrew Bible, revealing the male physique as a resource of chronic 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.
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Extra resources for Are we not men?: unstable masculinity in the Hebrew prophets
The central event is a circumcision; the text is likewise concerned with the blood it produces.
The Body Disturbed The chapters that follow argue that the disturbance of the body is a necessary part of prophecy. The body of the prophet cannot pass unaltered or untouched. Nor does the body serve simply as a conduit for prophecy, transmitting the prophetic message from Yahweh to the prophet, or perhaps even onward to the people. Instead, the very entry into the space of prophecy is an entry into bodily alteration. In some cases, this transformation of the body is a specific, punctual event, as when Isaiah’s â•‡ 19 Introduction 19 mouth is purified by a fiery coal (Isa.
38 The singularity of the term perhaps reflects the singularity of the moment—Moses’ self-concealment is unlike any other moment of self-concealment in the text, just as Moses is singular among the prophets. And yet the act of veiling also implies certain thematic parallels. In the Hebrew Bible and the ancient Near East, veiling is a predominantly feminine practice. Significant narrative moments involving veiling or covering the head or face nearly always concern female characters, such as Tamar disguising herself as a prostitute (Gen.
Are we not men?: unstable masculinity in the Hebrew prophets by Rhiannon Graybill