By Saul M. Olyan
This quantity assesses previous, theoretically engaged paintings on Israelite faith and provides new ways to specific difficulties and bigger interpretive and methodological questions. It gathers formerly unpublished study via senior and mid-career students popular for his or her contributions within the sector of social idea and the examine of Israelite faith and via junior students whose writing is simply commencing to have a significant effect at the box. the quantity starts off with a severe creation through the editor. issues of curiosity to the participants contain gender, violence, social swap, the fairs, the dynamics of disgrace and honor, and the connection of textual content to ritual. The individuals interact thought from social and cultural anthropology, sociology, postcolonial experiences, and formality reports. Theoretical types are evaluated in mild of the first info, and a few authors alter or adapt conception to extend its application for bible study. The members are Susan Ackerman, Stephen L. cook dinner, Ronald Hendel, T. M. Lemos, Nathaniel B. Levtow, Carol Meyers, Saul M. Olyan, Rüdiger Schmitt, Robert R. Wilson, and David P. Wright.
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Additional resources for Social Theory and the Study of Israelite Religion: Essays in Retrospect and Prospect
84 Note also van der Toorn, who is more definitive: “Women never participate. … they remain outsiders to the community of … the ancestors and the male adults. Or, to put it more mildly, they belong to that community by virtue of their ties, either by blood or marriage, to the men. ”85 Alan M. Cooper and Bernard R. Goldstein articulate 79. Van der Toorn, “Ancestors and Anthroponyms,” 6. 80. , 4. 81. , 6. 82. , 7. 83. Ibid. 84. Blenkinsopp, “Family in First Temple Israel,” 79. 85. Karel van der Toorn, “Nine Months among the Peasants in the Palestinian Highlands: An Anthropological Perspective on Local Religion in the Early Iron Age,” in Symbiosis, Symbolism, and the Power of the Past: Canaan, Ancient Israel, and Their Neighbors from the Late Bronze Age through Roman Palaestina (ed.
20:1–42), a ritual occasion that binds the patriline’s men, both living and dead, together in solidarity, while Rachel and Leah, who might claim membership in both their father’s genealogy and their husband’s, find themselves not fully integrated into either. Rather, they are kept at the periphery of the feast—traveling in Jacob’s company, but excluded from the sacrificial rites that bind their husband’s entourage and their father’s together. Concluding Reflections: Women and Cult Ironically, therefore, although called in 1 Sam 20:29 a zebah ̣ mišpāḥâ, the annual clan sacrificial meal may not really have been for the mišpāh ̣â writ large, as a clan’s women members are arguably pushed to its margins.
Women’s Participation in Clan Sacrificial Meals To answer, let me begin by examining somewhat more carefully the three biblical texts that Blenkinsopp cites as possible accounts of clan sacrificial meals: 1 Sam 1:1–2:10, 18–21; 9:1–26; and 20:1–21:1 (Eng. 20:1–42)—and let me begin more specifically by considering 20:1–21:1, which, as I will explain, is the only one of the three that I would take to pertain to the ritual of an annual clan sacrifice. In this text, as part of his scheme to determine the depth of Saul’s antipathy toward him, David asks his ally, Saul’s son Jonathan, to tell the king, when Saul inquires after David’s absence at the royal court’s New Moon feast, that Jonathan has given David permission to miss the festal meal with Saul and others of the king’s household.
Social Theory and the Study of Israelite Religion: Essays in Retrospect and Prospect by Saul M. Olyan