Rhiannon Graybill – författare

Texts after Terror offers an important new theory of rape and sexual violence in the Hebrew Bible. While the Bible is filled with stories of rape, scholarly approaches to sexual violence in the scriptures remain exhausted, dated, and in some cases even un-feminist, lagging far behind contemporary discourse about sexual violence and rape culture. Graybill responds to this disconnect by engaging contemporary conversations about rape culture, sexual violence, and #MeToo, arguing that rape and sexual violence - both in the Bible and in contemporary culture - are frequently fuzzy, messy, and icky, and that we need to take these features seriously. Texts after Terror offers a new framework informed by contemporary conversations about sexual violence, writings by victims and survivors, and feminist, queer, and affect theory. In addition, Graybill offers significant new readings of biblical rape stories, including Dinah (Gen. 34), Tamar (2 Sam. 13), Bathsheba (2 Sam. 11), Hagar (Gen. 16), Daughter Zion (Lam. 1-2), and the unnamed woman known as the Levite's concubine (Judges 19). Texts after Terror urges feminist biblical scholars and readers of all sorts to take seriously sexual violence and rape, while also holding space for new ways of reading these texts that go beyond terror, considering what might come after.

Are We Not Men? offers an innovative approach to gender and embodiment in the Hebrew Bible, revealing the male body as a source of persistent difficulty for the Hebrew prophets. Drawing together key moments in prophetic embodiment, Graybill demonstrates that the prophetic body is a queer body, and its very instability makes possible new understandings of biblical masculinity. Prophecy disrupts the performance of masculinity and demands new ways of inhabiting the body and negotiating gender. Graybill explores prophetic masculinity through critical readings of a number of prophetic bodies, including Isaiah, Moses, Hosea, Jeremiah, and Ezekiel. In addition to close readings of the biblical texts, this account engages with modern intertexts drawn from philosophy, psychoanalysis, and horror films: Isaiah meets the poetry of Anne Carson; Hosea is seen through the lens of possession films and feminist film theory; Jeremiah intersects with psychoanalytic discourses of hysteria; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My Nervous Illness. Graybill also offers a careful analysis of the body of Moses. Her methods highlight unexpected features of the biblical texts, and illuminate the peculiar intersections of masculinity, prophecy, and the body in and beyond the Hebrew Bible. This assembly of prophets, bodies, and readings makes clear that attending to prophecy and to prophetic masculinity is an important task for queer reading. Biblical prophecy engenders new forms of masculinity and embodiment; Are We Not Men?offers a valuable map of this still-uncharted terrain.

Texts after Terror offers an important new theory of rape and sexual violence in the Hebrew Bible. While the Bible is filled with stories of rape, scholarly approaches to sexual violence in the scriptures remain exhausted, dated, and in some cases even un-feminist, lagging far behind contemporary discourse about sexual violence and rape culture. Graybill responds to this disconnect by engaging contemporary conversations about rape culture, sexual violence, and #MeToo, arguing that rape and sexual violence - both in the Bible and in contemporary culture - are frequently fuzzy, messy, and icky, and that we need to take these features seriously. Texts after Terror offers a new framework informed by contemporary conversations about sexual violence, writings by victims and survivors, and feminist, queer, and affect theory. In addition, Graybill offers significant new readings of biblical rape stories, including Dinah (Gen. 34), Tamar (2 Sam. 13), Bathsheba (2 Sam. 11), Hagar (Gen. 16), Daughter Zion (Lam. 1-2), and the unnamed woman known as the Levite's concubine (Judges 19). Texts after Terror urges feminist biblical scholars and readers of all sorts to take seriously sexual violence and rape, while also holding space for new ways of reading these texts that go beyond terror, considering what might come after.

An innovative translation and commentary on the book of Jonah by a trio of award-winning scholars  The book of Jonah, which tells the outlandish story of a disobedient prophet swallowed by a great fish, is one of the Bible’s best-known narratives. This tale has fascinated readers for millennia and has inspired countless interpretations.  This commentary features a new translation of Jonah as well as an introduction outlining the major interpretive issues in the text. The introduction traces the composition history of the book, paying special attention to the psalm in the second chapter; and the authors explore new theories surrounding the time and place where Jonah delivers his message to Nineveh, as well as the city’s act of repentance. In addition to these features, this volume draws on a variety of critical approaches to biblical literature—including affect theory, animal studies, performance criticism, postcolonial criticism, psychological criticism, spatial theory, and trauma theory—to reveal the book’s many interpretive possibilities. An updated treatment of Jonah’s reception history includes analyses of the story in religious traditions, art and literature, and popular culture.

Narrating Rape presents exciting new scholarship on how to read, wrestle with, and respond to sexual violence and rape in and around biblical texts. The fourteen essays represent global contributors and bring together respected senior scholars along with fresh emerging voices. Contributors take on sexual violence in the Hebrew Bible and the New Testament, as well as the ancient Near Eastern and Roman contexts that informed the production of these texts. There is also a significant focus on using contemporary literature, film, and popular culture (including reality television and music) to read and interpret biblical rape stories.Contributors include: Alexiana Fry, Meredith Warren, Kirsi Cobb, David Tombs, Jeremy Punt, and Gerald West

This book takes the groundbreaking work of Lee Edelman in queer theory and, for the first time, demonstrates its importance and relevance to contemporary theology, biblical studies, and religious studies. It argues that despite extensive interest in Edelman’s work, we have barely begun to understand the significance of Edelman’s ideas both in their own right and with respect to the study of religion. Therefore, it offers fresh approaches to Edelman’s work that necessarily complicate the established interpretations of his thinking. With essays by rising and established scholars, as well as a response by Edelman himself, it contends that by fully engaging Edelman, scholars of religion will have to confront negativity and its consequences in ways that will contribute to reshaping the terrain of scholarship on religion, race, sexuality, and social change. The insights provided in this book are new territory for much of the study of religion. As such, it will be of keen interest to scholars of religious studies, theology, and Biblical studies, as well as gender studies and queer, feminist, and critical race theory.

This book takes the groundbreaking work of Lee Edelman in queer theory and, for the first time, demonstrates its importance and relevance to contemporary theology, biblical studies, and religious studies. It argues that despite extensive interest in Edelman’s work, we have barely begun to understand the significance of Edelman’s ideas both in their own right and with respect to the study of religion. Therefore, it offers fresh approaches to Edelman’s work that necessarily complicate the established interpretations of his thinking. With essays by rising and established scholars, as well as a response by Edelman himself, it contends that by fully engaging Edelman, scholars of religion will have to confront negativity and its consequences in ways that will contribute to reshaping the terrain of scholarship on religion, race, sexuality, and social change. The insights provided in this book are new territory for much of the study of religion. As such, it will be of keen interest to scholars of religious studies, theology, and Biblical studies, as well as gender studies and queer, feminist, and critical race theory.

This volume collects both classic and cutting-edge readings related to gender, sex, sexuality, and the Bible. Engaging the Hebrew Bible, New Testament, and surrounding texts and worlds, Rhiannon Graybill and Lynn R. Huber have amassed a selection of essays that reflects a wide range of perspectives and approaches towards gender and sexuality. Presented in three distinct parts, the collection begins with an examination of gender in and around biblical contexts, before moving to discussing sex and sexualities, and finally critiques of gender and sexuality. Each reading is introduced by the editors in order to situate it in its broader scholarly context, and each section culminates in an annotated list of further readings to point researchers towards other engagements with these key themes.

This volume collects both classic and cutting-edge readings related to gender, sex, sexuality, and the Bible. Engaging the Hebrew Bible, New Testament, and surrounding texts and worlds, Rhiannon Graybill and Lynn R. Huber have amassed a selection of essays that reflects a wide range of perspectives and approaches towards gender and sexuality. Presented in three distinct parts, the collection begins with an examination of gender in and around biblical contexts, before moving to discussing sex and sexualities, and finally critiques of gender and sexuality. Each reading is introduced by the editors in order to situate it in its broader scholarly context, and each section culminates in an annotated list of further readings to point researchers towards other engagements with these key themes.

In the nightstands of hotel rooms, kept under lock and key, in the poetry of a pre-apocalyptic environmental cult, and quoted by children, atheists, and murderers alike - the Bible is omnipresent in the work of Margaret Atwood. The Bible is found not only in her novels but also in her poetry, short stories, and non-fiction work. “Who Knows What We’d Make of It, If We Ever Got Our Hands on It?” assembles cutting edge literary and critical readings of Margaret Atwood and the Bible.

In the nightstands of hotel rooms, kept under lock and key, in the poetry of a pre-apocalyptic environmental cult, and quoted by children, atheists, and murderers alike - the Bible is omnipresent in the work of Margaret Atwood. The Bible is found not only in her novels but also in her poetry, short stories, and non-fiction work. "Who Knows What We'd Make of It, If We Ever Got Our Hands on It?” assembles cutting edge literary and critical readings of Margaret Atwood and the Bible. In the nightstands of hotel rooms, kept under lock and key, in the poetry of a pre-apocalyptic environmental cult, and quoted by children, atheists, and murderers alike—the Bible is omnipresent in the work of Margaret Atwood. This volume, the first of its kind, assembles cutting-edge literary and critical readings of Atwood and the Bible. The essays span the breadth of Atwood’s work, including The Handmaid’s Tale, Alias Grace, the MaddAddam trilogy (Oryx and Crake, The Year of the Flood, and MaddAddam), poetry, essays, and more. Taking as a model Atwood’s own playful dialogues with the Bible, the contributors employ a variety of theoretical approaches (feminist, deconstructionist, animal theory, affect theory, and so on) to explore both the ancient and modern corpus of texts in dialogue with each other. In The Handmaid’s Tale, the Bible is famously used as a text that structures an entire society—though for precisely this reason it is a dangerous text that must be controlled by the elite, kept out of the hands of those who may turn it into an “incendiary device.” This volume explores what happens when Atwood, and we as readers, take the Bible into our own hands.

Rape Culture and Religious Studies: Critical and Pedagogical Engagements stages a critical engagement between religious texts and the problem of sexual violence. Rape and other forms of sexual violence are widespread on college and university campuses; they also occur in sacred texts and religious traditions. The volume addresses these difficult intersections as they play out in texts, traditions, and university contexts. The volumegathers contributions from religious studies scholars to engage these questions from a variety of institutional contexts and to offer a constructive assessment of religious texts and traditions.

Rape Culture and Religious Studies: Critical and Pedagogical Engagements stages a critical engagement between religious texts and the problem of sexual violence. Rape and other forms of sexual violence are widespread on college and university campuses; they also occur in sacred texts and religious traditions. The volume addresses these difficult intersections as they play out in texts, traditions, and university contexts. The volumegathers contributions from religious studies scholars to engage these questions from a variety of institutional contexts and to offer a constructive assessment of religious texts and traditions.

The Book of Ruth is an all-time Bible favorite. In four chapters, it builds a clear plot with narrative tension heightened with sexual innuendos; and it ends well. Since the 1990s at least, studies produced an array of portrayals of the heroes of the tale beyond the traditional idyllic readings. Gaps and fissures have been explored to cover its ideological premises. Feminist readings denounce the way patriarchalism used the figures of Naomi, Ruth and Boaz to bolster its social hegemony. Ruth has been presented as a coquette, Naomi as a pimp or a scold, Ruth and Naomi as lesbians, Boaz as exploiter of the proletariat, unstraight, sugar Daddy or impotent.Yet, time is ripe to steer a course between idyllic readings and critical ones. There is more to gender asymmetries and patriarchy than the devaluation of women. Women always have power. Neither Naomi or Ruth are powerless victims.This volume maps an uncompromising way forward between patriarchy and advocacy.