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 power 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 severe readings of a couple of 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 motion pictures: Isaiah meets the poetry of Anne Carson; Hosea is noticeable in the course of the lens of ownership motion pictures and feminist movie conception; Jeremiah intersects with psychoanalytic discourses of tension; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My fearful Illness. Graybill additionally bargains a cautious research of the physique of Moses. Her equipment spotlight unforeseen positive factors 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 analyzing. Biblical prophecy engenders new kinds of masculinity and embodiment; Are We now not Men?offers a priceless map of this still-uncharted terrain.
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Additional resources for Are we not men?: unstable masculinity in the Hebrew prophets
35 This idea of stickiness offers another way to set into words the unexpected consequences of bringing together biblical and nonbiblical texts. Thus while my focus will remain on the biblical side of this relationship, I occasionally attend to the ways in which the contemporary texts are touched. There is one other feature of my method that I wish to address: my use of psychoanalysis and psychoanalytic texts. A majority of the chapters in Are We Not Men? engage with psychoanalysis, in varying ways.
Prophecy occupies and overtakes the body. The prophet is at once powerful and powerless, an architect and an instrument â•‡ 31 The Materiality of Moses 31 of the victory. At the same time, the power of Moses is also what undercuts his masculinity. The Body Radiant and Veiled The scale disease that Moses experiences in his call story is a temporary affliction. Though it prefigures the transformations, both physical and social, that prophecy will bring upon Moses, it does not permanently alter his body.
Poaching is illicit, improper, and dangerous; it is also thrilling. This holds true when the object of this poaching is conceptual. Massumi’s concern is with science and the humanities; I propose adopting a similar understanding of the relationship between “theory” and the Bible. In bringing together the prophetic texts of the Hebrew Bible with texts from contemporary theory (both center and margins), my aim is to engender a “creative tension” similar to what Massumi describes. This tension is produced, in part, through the collision of affects.