Katherine E. Southwood – författare

This book aims to bring a new way of understanding Ezra 9-10, which has become known as an intermarriage ''crisis'', to the table. A number of issues, such as ethnicity, religious identity, purity, land, kinship, and migration, orbit around the central problem of intermarriage. These issues are explored in terms of their modern treatment within anthropology, and this information is used to generate a more informed, sophisticated, understanding of the chapters withinEzra itself.The intermarriage crisis in Ezra is pivotal for our understanding of the postexilic community. As the evidence from anthropology suggests, the social consciousness of ethnic identity and resistance to the idea of intermarriage which emerges from the text point to a deeper set of problems and concerns, most significantly, relating to the complexities of return-migration.In this study Katherine E. Southwood argues that the sense of identity which Ezra 9-10 presents is best understood by placing it within the larger context of a return migration community who seek to establish exilic boundaries when previous familiar structures of existence have been rendered obsolete by decades of existence outside the land. The complex view of ethnicity presented through the text may, therefore, reflect the ongoing ideology of a returning separatist group. The textualizationof this group''s tenets for Israelite identity, and for scriptural exegesis, facilitated its perpetuation by preserving a charged nexus of ideas around which the ethnic and religious identities of later communities could orbit. The multifaceted effects of return-migration may have given rise to anincreased focus on ethnicity through ethnicity being realized in exile but only really being crystallized in the homeland.

This book aims to bring a new way of understanding Ezra 9-10, which has become known as an intermarriage 'crisis', to the table. A number of issues, such as ethnicity, religious identity, purity, land, kinship, and migration, orbit around the central problem of intermarriage. These issues are explored in terms of their modern treatment within anthropology, and this information is used to generate a more informed, sophisticated, understanding of the chapters within Ezra itself. The intermarriage crisis in Ezra is pivotal for our understanding of the postexilic community. As the evidence from anthropology suggests, the social consciousness of ethnic identity and resistance to the idea of intermarriage which emerges from the text point to a deeper set of problems and concerns, most significantly, relating to the complexities of return-migration. In this study Katherine E. Southwood argues that the sense of identity which Ezra 9-10 presents is best understood by placing it within the larger context of a return migration community who seek to establish exilic boundaries when previous familiar structures of existence have been rendered obsolete by decades of existence outside the land. The complex view of ethnicity presented through the text may, therefore, reflect the ongoing ideology of a returning separatist group. The textualization of this group's tenets for Israelite identity, and for scriptural exegesis, facilitated its perpetuation by preserving a charged nexus of ideas around which the ethnic and religious identities of later communities could orbit. The multifaceted effects of return-migration may have given rise to an increased focus on ethnicity through ethnicity being realized in exile but only really being crystallized in the homeland.

This book focuses on the expressions used to describe Job’s body in pain and on the reactions of his friends to explore the moral and social world reflected in the language and the values that their speeches betray.A key contribution of this monograph is to highlight how the perspective of illness as retribution is powerfully refuted in Job’s speeches and, in particular, to show how this is achieved through comedy. Comedy in Job is a powerful weapon used to expose and ridicule the idea of retribution. Rejecting the approach of retrospective diagnosis, this monograph carefully analyses the expression of pain in Job focusing specifically on somatic language used in the deity attack metaphors, in the deity surveillance metaphors and in the language connected to the body and social status. These metaphors are analysed in a comparative way using research from medical anthropology and sociology which focuses on illness narratives and expressions of pain.Job's Body and the Dramatised Comedy of Moralising will be of interest to anyone working on the Book of Job, as well as those with an interest in suffering and pain in the Hebrew Bible more broadly.

This book focuses on the expressions used to describe Job’s body in pain and on the reactions of his friends to explore the moral and social world reflected in the language and the values that their speeches betray.A key contribution of this monograph is to highlight how the perspective of illness as retribution is powerfully refuted in Job’s speeches and, in particular, to show how this is achieved through comedy. Comedy in Job is a powerful weapon used to expose and ridicule the idea of retribution. Rejecting the approach of retrospective diagnosis, this monograph carefully analyses the expression of pain in Job focusing specifically on somatic language used in the deity attack metaphors, in the deity surveillance metaphors and in the language connected to the body and social status. These metaphors are analysed in a comparative way using research from medical anthropology and sociology which focuses on illness narratives and expressions of pain.Job's Body and the Dramatised Comedy of Moralising will be of interest to anyone working on the Book of Job, as well as those with an interest in suffering and pain in the Hebrew Bible more broadly.

Notions of women as found in the Bible have had an incalculable impact on western cultures, influencing perspectives on marriage, kinship, legal practice, political status, and general attitudes. Women and Exilic Identity in the Hebrew Bible is drawn from three separate strands to address and analyse this phenomenon. The first examines how women were conceptualized and represented during the exilic period. The second focuses on methodological possibilities and drawbacks connected to investigating women and exile. The third reviews current prominent literature on the topic, with responses from authors. With chapters from a range of contributors, topics move from an analysis of Ruth as a woman returning to her homeland, and issues concerning the foreign presence who brings foreign family members into the midst of a community, and how this is dealt with, through the intermarriage crisis portrayed in Ezra 9-10, to an analysis of Judean constructions of gender in the exilic and early post-exilic periods. The contributions show an exciting range of the best scholarship on women and foreign identities, with important consequences for how the foreign/known is perceived, and what that has meant for women through the centuries.

Notions of women as found in the Bible have had an incalculable impact on western cultures, influencing perspectives on marriage, kinship, legal practice, political status, and general attitudes. Women and Exilic Identity in the Hebrew Bible is drawn from three separate strands to address and analyse this phenomenon. The first examines how women were conceptualized and represented during the exilic period. The second focuses on methodological possibilities and drawbacks connected to investigating women and exile. The third reviews current prominent literature on the topic, with responses from authors. With chapters from a range of contributors, topics move from an analysis of Ruth as a woman returning to her homeland, and issues concerning the foreign presence who brings foreign family members into the midst of a community, and how this is dealt with, through the intermarriage crisis portrayed in Ezra 9-10, to an analysis of Judean constructions of gender in the exilic and early post-exilic periods. The contributions show an exciting range of the best scholarship on women and foreign identities, with important consequences for how the foreign/known is perceived, and what that has meant for women through the centuries.

Notions of women as found in the Bible have had an incalculable impact on western cultures, influencing perspectives on marriage, kinship, legal practice, political status, and general attitudes. Women and Exilic Identity in the Hebrew Bible is drawn from three separate strands to address and analyse this phenomenon. The first examines how women were conceptualized and represented during the exilic period. The second focuses on methodological possibilities and drawbacks connected to investigating women and exile. The third reviews current prominent literature on the topic, with responses from authors. With chapters from a range of contributors, topics move from an analysis of Ruth as a woman returning to her homeland, and issues concerning the foreign presence who brings foreign family members into the midst of a community, and how this is dealt with, through the intermarriage crisis portrayed in Ezra 9-10, to an analysis of Judean constructions of gender in the exilic and early post-exilic periods. The contributions show an exciting range of the best scholarship on women and foreign identities, with important consequences for how the foreign/known is perceived, and what that has meant for women through the centuries.

Notions of women as found in the Bible have had an incalculable impact on western cultures, influencing perspectives on marriage, kinship, legal practice, political status, and general attitudes. Women and Exilic Identity in the Hebrew Bible is drawn from three separate strands to address and analyse this phenomenon. The first examines how women were conceptualized and represented during the exilic period. The second focuses on methodological possibilities and drawbacks connected to investigating women and exile. The third reviews current prominent literature on the topic, with responses from authors. With chapters from a range of contributors, topics move from an analysis of Ruth as a woman returning to her homeland, and issues concerning the foreign presence who brings foreign family members into the midst of a community, and how this is dealt with, through the intermarriage crisis portrayed in Ezra 9-10, to an analysis of Judean constructions of gender in the exilic and early post-exilic periods. The contributions show an exciting range of the best scholarship on women and foreign identities, with important consequences for how the foreign/known is perceived, and what that has meant for women through the centuries.

The contributors provide fresh insight into the context surrounding the composition and reception of the Psalms, the relationships between the Psalms, and of early audiences who engaged with the material. Close attention is also paid to specific interpretative problems which emerge in the Psalms, both linguistic and theological. Consequently, there is the creation of a more sophisticated historical reconstruction of how the Psalms were used originally and in subsequent periods, opening up challenges and possibilities for scholars through emphasizing the need in critical Psalms scholarship for vitality and imagination.

The contributors provide fresh insight into the context surrounding the composition and reception of the Psalms, the relationships between the Psalms, and of early audiences who engaged with the material. Close attention is also paid to specific interpretative problems which emerge in the Psalms, both linguistic and theological. Consequently, there is the creation of a more sophisticated historical reconstruction of how the Psalms were used originally and in subsequent periods, opening up challenges and possibilities for scholars through emphasizing the need in critical Psalms scholarship for vitality and imagination.

The contributors provide fresh insight into the context surrounding the composition and reception of the Psalms, the relationships between the Psalms, and of early audiences who engaged with the material. Close attention is also paid to specific interpretative problems which emerge in the Psalms, both linguistic and theological. Consequently, there is the creation of a more sophisticated historical reconstruction of how the Psalms were used originally and in subsequent periods, opening up challenges and possibilities for scholars through emphasizing the need in critical Psalms scholarship for vitality and imagination.

This volume intersects with the work of John Day to illuminate major aspects of the religion of Ancient Israel in its geographical and historical context as well as by attention to the literatures of neighbouring peoples (especially, though not exclusively, Ugaritic). The introduction to the volume uses Day’s scholarship as a framework within which the individual studies can be contextualized, whilst also describing broader developments within the field during the course of Day’s career (such as arguments over the dating of texts, and questions about the very nature of ‘ancient Israel’) in order to sketch the history of scholarship in this period and discuss its directions of travel.The chapters are organized into sections covering ‘private’ and ‘public’ religion and, whilst the volume does not seek to provide a comprehensive overview of ancient Israelite religion, it does provide a snapshot – by leading scholar scholars – that can stand as an overview of the current state of scholarly enquiry into the religious landscape of ancient Israel.

This volume intersects with the work of John Day to illuminate major aspects of the religion of Ancient Israel in its geographical and historical context as well as by attention to the literatures of neighbouring peoples (especially, though not exclusively, Ugaritic). The introduction to the volume uses Day's scholarship as a framework within which the individual studies can be contextualized, whilst also describing broader developments within the field during the course of Day's career (such as arguments over the dating of texts, and questions about the very nature of 'ancient Israel') in order to sketch the history of scholarship in this period and discuss its directions of travel. The chapters are organized into sections covering 'private' and 'public' religion and, whilst the volume does not seek to provide a comprehensive overview of ancient Israelite religion, it does provide a snapshot by leading scholar scholars that can stand as an overview of the current state of scholarly enquiry into the religious landscape of ancient Israel.

In this book, Katherine E. Southwood offers a new approach to interpreting Judges 21. Breaking away from traditional interpretations of kingship, feminism, or comparisons with Greek or Roman mythology, she explores the concepts of marriage, ethnicity, rape, and power as means of ethnic preservation and exclusion. She also exposes the many reasons why marriage by capture occurred during the post-exilic period. Judges 21 served as a warning against compromise - submission to superficial unity between the Israelites and the Benjaminites. Any such unity would result in drastic changes in the character, culture, and values of the ethnic group 'Israel'. The chapter encouraged post-exilic audiences to socially construct those categorised as 'Benjaminites' as foreigners who do not belong within the group, thereby silencing doubts about the merits of unity.

This book makes a consciously positive case for the civic value of the humanities in higher education. The author seeks to show the ways in which humanities subjects are not just about teaching and learning to master technical content, but are also concerned with the transmission of ethical humanistic values. By embedding values from humanities subjects more deeply within universities, she argues that we can bring heart and soul, and indeed humanity, to higher education settings which have a far reaching, positive impact within and beyond these settings. The book will appeal to academics and students in higher education studies and humanities subjects, as well as institutional administrators and leaders.