Browsing by Subject "Middle Eastern literature"

The idiom of madness is ubiquitous in Lebanese cultural production about the country’s 1975-1990 civil war. Despite this, there has been no investigation into what, and how, this madness signifies. In Dwelling in the Barzakh: Mad Archives of the Lebanese Civil War, I work to fill this gap through an analysis of representations of madness in fiction, documentary film, and photography-based art from 1975-2015. I argue that madness is defined multiply throughout this time period, reflecting and responding to the political and social realities, as well as psychic perceptions, of life in Lebanon. The forms of madness articulated through these cultural texts are to be understood as the symptom of a populace dwelling in the barzakh, here defined as a spatiotemporal site of simultaneous rupture and (re)unification.

In what follows, I offer historicized close-readings of Arabic-, French- and English-language cultural texts. Analyzing these texts alongside the political backdrops against which they were produced, I derive theories of madness from the texts, pinpointing how both medium-specificity and the historical contingency of production help inform respective theories of madness in and after war.

Throughout the nineteenth and twentieth centuries, modern historical-critical study of the book of Isaiah succeeded in showing that the text emerged in stages over perhaps three hundred years, rather than as the fully formed product of a preexilic prophet. This mode of inquiry resulted in the widespread assumption that Isaiah is best approached as at least three distinct texts that express little if any intrinsic relationship with each other. The rise of literary criticism in the late 1970s and early 1980s, however, reminded readers that the Bible deserves to be studied as a body of theological literature regardless of the multiplicity of authorial contexts from which it derives. Overcoming Isaiah’s well-established diachronic fragmentation, however, has proven no straightforward task; readers have often and understandably resorted to thematic generalizations in their effort to describe the whole. The differences characteristic of these two approaches to Isaiah reflect the methodological splintering of biblical studies at large, where analysis of a text’s literary shape and theological message is frequently pitted against its rich history of composition.

Recent research has begun to ask a more profitable, interdisciplinary set of questions: What is the relationship between Isaiah’s diachronic development and its final form, and what might synchronic analysis of its final form teach us about its history of composition? Indeed, as several scholars have pointed out, a synchronic examination of Isaiah’s language and argument is a necessary first step in making accurate judgments regarding its diachronic development. Fresh inquiry into the book’s synchronic shape that does not ignore the history and culture from which it arose therefore represents a leading edge in Isaiah studies today.

History and Hope: The Agrarian Wisdom of Isaiah 28–35 examines the rhetorical function of Isa 28–35, a relatively overlooked series of six woe-oracles, in relation to the reader’s encounter with the book of Isaiah as a whole. At a diachronic level, the project seeks to improve the historical model that typically informs scholars’ perceptions of Isaiah’s construction. Through comparisons to the thought and practice of several contemporary agrarian thinkers, it draws attention to the holistic, agrarian worldview of the people who wrote and transmitted the Bible. This comparison suggests that an “agrarian hermeneutic” provides a historically- and phenomenologically-appropriate lens by which to examine the eight chapters in question. At a synchronic level, the project uses modern literary theory to describe the written text’s “epistemological layering,” thereby accounting for important differences between characters and readers. When combined with an agrarian hermeneutic, this move opens scholarly understanding of Isaiah’s written rhetoric to the associative logic by which it is constructed, and which is everywhere evident in the “intratextual” web of Leitwörter, motifs, and recurring ideas that run throughout the book. Through careful, exegetical analysis of Isa 28–35 in its sequential unfolding relative to the book as a whole, the project argues that these eight chapters use the language of agrarian wisdom to issue a call to obedience that transports the reader from prior reflections on historical destruction into a vision of ultimate hope.

This dissertation investigates Iron II Judean pillar figurines and their place in Judean ritual. First, the project identifies major trends in the interpretation of figurines and evaluates them using ancient Near Easter texts, archaeological context, the Hebrew Bible, and iconography. Second, it focuses on the significance of major iconographic shifts in figurine production, using the various types of data to understand these shifts and their implications for figurine function.

The dissertation first analyzes four major trends in the study of these statuettes, showing that interpreters begin with assumptions based upon figurine iconography and only then take into account Israelite religion, biblical texts, and archaeology (Chapter 2). The study then explores textual descriptions of figurine rituals from the Neo-Assyrian Empire. These suggest that figurine rituals were highly complex and that the absence of accompanying ritual texts is a barrier to interpretation (Chapter 3).

Chapters 4-7 examine the archaeological contexts and technological characteristics of the figurines. Chapter 4 focuses on Kathleen Kenyon's excavations in Jerusalem, Chapter 5 focuses on Yigal Shiloh's excavations in the same area, Chapter 6 describes the results of a new petrographic study of Jerusalem figurines, and Chapter 7 summarizes the data and compares them with the archaeological contexts of figurines found in other areas of Judah. The analysis demonstrates that the majority of figurines were found as random trash in domestic structures, that figurines were used by people from various socio-economic levels, that most figurines were not associated with domestic shrines, and that figurines have no significant correlation with artifacts associated with women's activity areas. The data also have important implications for the understanding of iconography in Jerusalem and surrounding areas.

Turning to the Hebrew Bible, Chapter 8 explores the descriptions of clay objects and idol production in biblical texts. This survey of passages shows that production from clay was never prohibited in the biblical text and that concerns over the production of idols focus on images from stone, wood, and metal. It also demonstrates that clay, as a production material, had a unique ability to bridge the gap between sacred and profane realms.

Chapter 9 investigates the various components of the figurines through stylistic analysis and comparative iconography. The chapter argues that the figurines were probably associated with protection and healing. It also discusses the rise of the pillar figurine style in Judah and Jerusalem, the significance of its regional adaptation, and the importance of the image's ambiguity for its function and dissemination.

Finally, Chapter 10 locates the figurines in their socio-historic context within Iron II Judah, as a part of the Neo-Assyrian Empire. The chapter evaluates the likelihood that the Neo-Assyrian Empire provided the cultural context for the spread of figurine rituals associated with healing and protection in the Iron II. It also summarizes biblical depictions of healing rituals and the role of divine intermediaries, closing with a final evaluation of the dominant interpretive paradigms and a summary of figurine development and function.

The field of orality studies has provided new perspectives and insights on a vast array of literature, including the Gospel of Mark and the Qur'an. Despite numerous historical and literary parallels between these two works, the enriched perspectives gained by orality studies have not often been brought to bear upon one another. This thesis brings Mark and the Qur'an together under an oral lens with the aim of mutually elucidating intriguing characteristics of both texts. After introducing the field of orality studies and assessing the oral characteristics of both texts, it will be concluded that both Mark and the Qur'an were composed primarily for oral recitation, that the controversial bookends of each work are a result of codifying oral tradition, and that these early texts, once codified, spurred the production of elaborative material within their own traditions.

Economics primarily focuses on describing the systems that govern the allocation of resources in human society. Many religious traditions also use terminology from these economic systems to express theological concepts; within the Hebrew Bible, this is especially evident in Isaiah 40-66. Drawing from theories from the field of Cognitive Linguistics, particularly the Blending Theory of Gilles Fauconnier and Mark Turner and treatments of literary metaphor by Paul Werth and others, I argue that redemption in Isaiah 40-55 draws from the ancient economic practice of paying a price to buy somebody back. YHWH, having sold Israel into debt servitude in the exile to pay off the debt of her sins, later redeems her by paying off this debt himself. The language that the authors use to express YHWH’s retribution also comes from the economic realm—YHWH pays wages to Israel and YHWH’s enemies in exchange for work. These two images are distributed unequally in different parts of Isa 40-66, as redemption discourse abounds only in Isa 40-55 and retribution discourse abounds only in Isa 56-66. Other economic metaphors also appear on a smaller scale in this corpus, which shows the extent to which economic thought was starting to take hold of the imaginations of the Judean thinkers of the time.

By explaining the meanings of redemption and retribution in their original historical contexts, this dissertation also sheds light on many other key motifs in Isaiah 40-66 (such as sin, forgiveness, atonement, mercy and retribution), which leads to a better understanding of the section as a whole. My conclusions also bear on other discussions in Hebrew Bible scholarship. First, this study fills a lacuna in treatments of metaphors in the Hebrew Bible by treating economic metaphors, which have not received sufficient attention. Second, it argues that the rise in economic rhetoric amongst the Judeans started already in the exile and thus earlier than previously recognized. Third, it indicates that different authors wrote Isa 40-55 and Isa 56-66. Finally, it shows that Isa 40-55 is an authorial or editorial unity and that Isa 56-66 is a composite text.

ABSTRACT

This study is concerned with the process of the making of a postcolonial poet persona where the poet is addressing multiple audiences and is trying to speak for, and speak to, multiple constituencies through poetry. The poets examined here, Rabindranath Tagore, Derek Walcott, and Mahmoud Darwish--arguably among the best-known poets of the modern world--sought to be heard by various sensibilities and succeeded in reaching them. Outside the fold of the Western Metropolitan world, they as a trio have much to teach us about how poets living under three different phases of colonial hegemony (colonial India, postcolonial West Indies, and neocolonial Palestine/Israel) manage to speak. Their presence in their poetry, or the pressure their life stories and their poet personae, becomes an essential part of reading their work. Desiring to speak themselves, the poets chosen here have necessarily had to speak for their regions, peoples and cultures, alternately celebrating and resisting the burden of representation, imposed on them by both their own people and by the outsiders who receive them. How does a postcolonial poet address changing contingencies--personal, social and political-- while continuing to hold the attention of a global readership? How have their formal and esthetic approaches shifted as they responded to contingencies and as they attempted intervene in local and global conversations regarding the fate and future of their societies? An examination of the genre of poetry and postcolonial agency, this study addresses these and other related questions as it looks at the emergence and evolution of Tagore, Walcott, and Darwish as postcolonial world poets.