This book uses the ubiquitous comparison between food and sex as a framework for examining a number of texts from the Hebrew Bible, as well as later readings of those texts and interpretive issues raised by the texts. A range of biblical texts in which both food and sex appear are analyzed in an interdisciplinary fashion with the help of both traditional tools of biblical scholarship and less traditional tools such as Queer studies and cultural anthropology. By utilizing a reading lens that relates food and sex to one another intentionally, rather than treating them separately, the book will among other things question the tendency of readers of the Bible to overstress the gravity of sexual matters in relation to other matters of potential ethical, theological, exegetical and cultural concern, such as food. At the same time, as the title Practising Safer Texts indicates, the book also proposes a pragmatic approach to biblical interpretation that uses strategies of "safer sex" as a sort of loose model.Such an approach assesses texts and readings of the Bible not in a universalizing fashion but rather in terms of their likely effects, for good or ill, on particular readers in particular contexts and situations (just as notions of "safer sex" ask us to assess sexual acts not in a moralizing fashion but, rather, in terms of their likely effects on particular persons.

In this original work, Stone studies the structure and social presuppositions of several narratives from the Deuteronomistic History in which sexual activity plays a significant role. Both narratological and anthropological tools are utilized in the textual analysis. Stone interestingly notes the link between sexual activity, gender and prestige structures; the emphasis on male contest and female chastity discussed by anthropologists of honour and shame; and the role of the exchange of women in relations between men. In each story, sexual practice is primarily related to male struggles for honour and power.

4m, 1f / Running Time: 90 minutes plus intermission Period costumes and set pieces, mid to late 19th century Act I, The Loves of Alonzo Fitz Clarence and Rosannah Ethelton, is from Mark Twain's story of two people falling in love at a great distance with the aid of that brand-new invention, the telephone. Alonzo in Maine and Rosannah in California meet by the accident of crossed wires and each falls in love with an imagined ideal of the other. So complete is their self-deception that even when brought face to face they cannot recognize each other. Love is found, lost, and found again. Played as period melodrama, but the relevance to 21st century dating habits is clear. Act II, Bartleby, the Scrivener, is dramatized from Herman Melville's slyly funny but ultimately tragic story. Building on the theme of human connections made and missed, this act takes a darker turn, looking at people who occupy the closest of quarters and yet don't really communicate at all.Bartleby, employed as a copyist in a law office of the 1840s, inexplicably begins to refuse to work, forcing his colleagues to ask themselves the transforming question that ends the play: What do we owe to the people who come into our lives? "Excellent new musical." - Critic's Choice, LA Times "Extraordinary ...skillful and unusually thoughtful ...succeeds brilliantly." - Variety "Marvelous adaptations ...stylish and enthralling ...haunting score ...brilliant." - Critic's Pick, Backstage "Striking ...absolutely first rate work." - EDGE Los Angeles

Animal studies may be a recent academic development, but our fascination with animals is nothing new. Surviving cave paintings are of animal forms, and closer to us, as Ken Stone points out, animals populate biblical literature from beginning to end. This book explores the significance of animal studies for the interpretation of the Hebrew Bible. The field has had relatively little impact on biblical interpretation to date, but combined with biblical scholarship, it sheds useful light on animals, animal symbolism, and the relations among animals, humans, and God—not only for those who study biblical literature and its ancient context, but for contemporary readers concerned with environmental, social, and animal ethics. Without the presence of domesticated and wild animals, neither biblical traditions nor the religions that make use of the Bible would exist in their current forms. Although parts of the Bible draw a clear line between humans and animals, other passages complicate that line in multiple ways and challenge our assumptions about the roles animals play therein. Engaging influential thinkers, including Jacques Derrida, Donna Haraway, and other experts in animal and ecological studies, Reading the Hebrew Bible with Animal Studies shows how prehumanist texts reveal unexpectedly relevant dynamics and themes for our posthumanist age.

Animal studies may be a recent academic development, but our fascination with animals is nothing new. Surviving cave paintings are of animal forms, and closer to us, as Ken Stone points out, animals populate biblical literature from beginning to end. This book explores the significance of animal studies for the interpretation of the Hebrew Bible. The field has had relatively little impact on biblical interpretation to date, but combined with biblical scholarship, it sheds useful light on animals, animal symbolism, and the relations among animals, humans, and God—not only for those who study biblical literature and its ancient context, but for contemporary readers concerned with environmental, social, and animal ethics. Without the presence of domesticated and wild animals, neither biblical traditions nor the religions that make use of the Bible would exist in their current forms. Although parts of the Bible draw a clear line between humans and animals, other passages complicate that line in multiple ways and challenge our assumptions about the roles animals play therein. Engaging influential thinkers, including Jacques Derrida, Donna Haraway, and other experts in animal and ecological studies, Reading the Hebrew Bible with Animal Studies shows how prehumanist texts reveal unexpectedly relevant dynamics and themes for our posthumanist age.

Animal studies may be a recent academic development, but our fascination with animals is nothing new. Surviving cave paintings are of animal forms, and closer to us, as Ken Stone points out, animals populate biblical literature from beginning to end. This book explores the significance of animal studies for the interpretation of the Hebrew Bible. The field has had relatively little impact on biblical interpretation to date, but combined with biblical scholarship, it sheds useful light on animals, animal symbolism, and the relations among animals, humans, and God—not only for those who study biblical literature and its ancient context, but for contemporary readers concerned with environmental, social, and animal ethics. Without the presence of domesticated and wild animals, neither biblical traditions nor the religions that make use of the Bible would exist in their current forms. Although parts of the Bible draw a clear line between humans and animals, other passages complicate that line in multiple ways and challenge our assumptions about the roles animals play therein. Engaging influential thinkers, including Jacques Derrida, Donna Haraway, and other experts in animal and ecological studies, Reading the Hebrew Bible with Animal Studies shows how prehumanist texts reveal unexpectedly relevant dynamics and themes for our posthumanist age.

A collection of specially-commissioned studies by gay, lesbian and other scholars on how 'Queer Theory' and 'queer' readings make a difference to biblical exegesis. It contains theoretical expositions and discussion, exegetical demonstrations and critical reflections. In spite of the explosion of interest in Lesbian and Gay Studies and Queer Theory, there have been few attempts to present biblical exegesis in the light of these perspectives. This volume is a collection of essays, not on the well-worn biblical passages about homosexuality, but exploring and explaining how 'Queer' reading makes a difference to biblical exegesis. As with feminism, theoretical questions arise such as whetherthese sorts of readings are characterized by certain questions or can only legitimately be done by gay or lesbian readers. The essays, by scholars from a range of backgrounds and a variety of interests - Jewish, Christian, agnostic, male, female, heterosexual, gay and lesbian - mostly concentrate on individual passages and books, but the volume also contains, and is intended to offer, some theoretical reflections.It ends with three 'critical responses' from scholars with interdisciplinary interests, commenting on the place of Queer Reading of the Bible in broader contexts. Here is a unique and indispensable resource for anyone interested in contemporary issues of bible interpretation or in Queer Theory generally.

This book uses the ubiquitous comparison between food and sex as a framework for examining a number of texts from the Hebrew Bible, as well as later readings of those texts and interpretive issues raised by the texts. A range of biblical texts in which both food and sex appear are analyzed in an interdisciplinary fashion with the help of both traditional tools of biblical scholarship and less traditional tools such as Queer studies and cultural anthropology. By utilizing a reading lens that relates food and sex to one another intentionally, rather than treating them separately, the book will among other things question the tendency of readers of the Bible to overstress the gravity of sexual matters in relation to other matters of potential ethical, theological, exegetical and cultural concern, such as food. At the same time, as the title Practising Safer Texts indicates, the book also proposes a pragmatic approach to biblical interpretation that uses strategies of "safer sex" as a sort of loose model.Such an approach assesses texts and readings of the Bible not in a universalizing fashion but rather in terms of their likely effects, for good or ill, on particular readers in particular contexts and situations (just as notions of "safer sex" ask us to assess sexual acts not in a moralizing fashion but, rather, in terms of their likely effects on particular persons.

In this original work, Stone studies the structure and social presuppositions of several narratives from the Deuteronomistic History in which sexual activity plays a significant role. Both narratological and anthropological tools are utilized in the textual analysis. Stone interestingly notes the link between sexual activity, gender and prestige structures; the emphasis on male contest and female chastity discussed by anthropologists of honour and shame; and the role of the exchange of women in relations between men. In each story, sexual practice is primarily related to male struggles for honour and power.

4m, 1f / Running Time: 90 minutes plus intermission Period costumes and set pieces, mid to late 19th century Act I, The Loves of Alonzo Fitz Clarence and Rosannah Ethelton, is from Mark Twain's story of two people falling in love at a great distance with the aid of that brand-new invention, the telephone. Alonzo in Maine and Rosannah in California meet by the accident of crossed wires and each falls in love with an imagined ideal of the other. So complete is their self-deception that even when brought face to face they cannot recognize each other. Love is found, lost, and found again. Played as period melodrama, but the relevance to 21st century dating habits is clear. Act II, Bartleby, the Scrivener, is dramatized from Herman Melville's slyly funny but ultimately tragic story. Building on the theme of human connections made and missed, this act takes a darker turn, looking at people who occupy the closest of quarters and yet don't really communicate at all.Bartleby, employed as a copyist in a law office of the 1840s, inexplicably begins to refuse to work, forcing his colleagues to ask themselves the transforming question that ends the play: What do we owe to the people who come into our lives? "Excellent new musical." - Critic's Choice, LA Times "Extraordinary ...skillful and unusually thoughtful ...succeeds brilliantly." - Variety "Marvelous adaptations ...stylish and enthralling ...haunting score ...brilliant." - Critic's Pick, Backstage "Striking ...absolutely first rate work." - EDGE Los Angeles

Animal studies may be a recent academic development, but our fascination with animals is nothing new. Surviving cave paintings are of animal forms, and closer to us, as Ken Stone points out, animals populate biblical literature from beginning to end. This book explores the significance of animal studies for the interpretation of the Hebrew Bible. The field has had relatively little impact on biblical interpretation to date, but combined with biblical scholarship, it sheds useful light on animals, animal symbolism, and the relations among animals, humans, and God—not only for those who study biblical literature and its ancient context, but for contemporary readers concerned with environmental, social, and animal ethics. Without the presence of domesticated and wild animals, neither biblical traditions nor the religions that make use of the Bible would exist in their current forms. Although parts of the Bible draw a clear line between humans and animals, other passages complicate that line in multiple ways and challenge our assumptions about the roles animals play therein. Engaging influential thinkers, including Jacques Derrida, Donna Haraway, and other experts in animal and ecological studies, Reading the Hebrew Bible with Animal Studies shows how prehumanist texts reveal unexpectedly relevant dynamics and themes for our posthumanist age.

Animal studies may be a recent academic development, but our fascination with animals is nothing new. Surviving cave paintings are of animal forms, and closer to us, as Ken Stone points out, animals populate biblical literature from beginning to end. This book explores the significance of animal studies for the interpretation of the Hebrew Bible. The field has had relatively little impact on biblical interpretation to date, but combined with biblical scholarship, it sheds useful light on animals, animal symbolism, and the relations among animals, humans, and God—not only for those who study biblical literature and its ancient context, but for contemporary readers concerned with environmental, social, and animal ethics. Without the presence of domesticated and wild animals, neither biblical traditions nor the religions that make use of the Bible would exist in their current forms. Although parts of the Bible draw a clear line between humans and animals, other passages complicate that line in multiple ways and challenge our assumptions about the roles animals play therein. Engaging influential thinkers, including Jacques Derrida, Donna Haraway, and other experts in animal and ecological studies, Reading the Hebrew Bible with Animal Studies shows how prehumanist texts reveal unexpectedly relevant dynamics and themes for our posthumanist age.

Animal studies may be a recent academic development, but our fascination with animals is nothing new. Surviving cave paintings are of animal forms, and closer to us, as Ken Stone points out, animals populate biblical literature from beginning to end. This book explores the significance of animal studies for the interpretation of the Hebrew Bible. The field has had relatively little impact on biblical interpretation to date, but combined with biblical scholarship, it sheds useful light on animals, animal symbolism, and the relations among animals, humans, and God—not only for those who study biblical literature and its ancient context, but for contemporary readers concerned with environmental, social, and animal ethics. Without the presence of domesticated and wild animals, neither biblical traditions nor the religions that make use of the Bible would exist in their current forms. Although parts of the Bible draw a clear line between humans and animals, other passages complicate that line in multiple ways and challenge our assumptions about the roles animals play therein. Engaging influential thinkers, including Jacques Derrida, Donna Haraway, and other experts in animal and ecological studies, Reading the Hebrew Bible with Animal Studies shows how prehumanist texts reveal unexpectedly relevant dynamics and themes for our posthumanist age.

A collection of specially-commissioned studies by gay, lesbian and other scholars on how 'Queer Theory' and 'queer' readings make a difference to biblical exegesis. It contains theoretical expositions and discussion, exegetical demonstrations and critical reflections. In spite of the explosion of interest in Lesbian and Gay Studies and Queer Theory, there have been few attempts to present biblical exegesis in the light of these perspectives. This volume is a collection of essays, not on the well-worn biblical passages about homosexuality, but exploring and explaining how 'Queer' reading makes a difference to biblical exegesis. As with feminism, theoretical questions arise such as whetherthese sorts of readings are characterized by certain questions or can only legitimately be done by gay or lesbian readers. The essays, by scholars from a range of backgrounds and a variety of interests - Jewish, Christian, agnostic, male, female, heterosexual, gay and lesbian - mostly concentrate on individual passages and books, but the volume also contains, and is intended to offer, some theoretical reflections.It ends with three 'critical responses' from scholars with interdisciplinary interests, commenting on the place of Queer Reading of the Bible in broader contexts. Here is a unique and indispensable resource for anyone interested in contemporary issues of bible interpretation or in Queer Theory generally.