By Rhiannon Graybill
Are We now not males? offers an cutting edge method of gender and embodiment within the Hebrew Bible, revealing the male physique as a resource of continual trouble 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 serious 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 glossy intertexts drawn from philosophy, psychoanalysis, and horror movies: Isaiah meets the poetry of Anne Carson; Hosea is noticeable throughout the lens of ownership motion pictures and feminist movie idea; Jeremiah intersects with psychoanalytic discourses of tension; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My frightened Illness. Graybill additionally deals a cautious research of the physique of Moses. Her equipment spotlight unforeseen positive aspects of the biblical texts, and light up the abnormal 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 vital activity for queer analyzing. Biblical prophecy engenders new sorts of masculinity and embodiment; Are We no longer Men?offers a important map of this still-uncharted terrain.
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Extra resources for Are we not men?: unstable masculinity in the Hebrew prophets
Instead, as Boer indicates, instabilities and difficulties are present in the text from the beginning. ” My reading of the body of Moses traces a specific shakiness in the representation of biblical masculinity, one that is bound up with the premier prophet himself. 12 However, when we examine Moses more closely—â•‰and in particular Moses’ body—â•‰the prophet’s masculine performance appears increasingly unstable. His body does some very strange things in the course of the text. Moses’ Body There is no single difference or peculiar feature that marks Moses’ body as radically other.
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. 6:6–â•‰7). In other narratives, the alteration or disturbance of the body is an ongoing process, as in Ezekiel’s sign acts, the subject of my Â�chapter 4.
By leveraging these suppressed or alternative voices against the “master narratives” of psychoanalysis, I aim to show new ways in which the “texts” of psychoanalysis, broadly understood, may be used to read biblical texts. Taken together, these various moments of engagement suggest a broad spectrum of possible ways to read with psychoanalysis. This multiplicity of possible responses is itself reflective of the range of engagements between queer theory and psychoanalysis. As queer theories or biblical scholars—â•‰or both—â•‰we can read with Freud, or against him.