AAR Cultural Criticism Series - Böcker

This book is an interdisciplinary and multicultural study of ancient and contemporary texts that encode women's spirituality. The contributors, using modern critical methods such as feminist theory, postculturalism, and the new historicisms, examine how the ideas in these texts are being reworked in different religious traditions. The volume encompasses both contemporary and historical contexts, tracing the roles, actions, writings, and beliefs of women in pre-Christian, Christian, Islamic, indigenous, and neo-pagan contexts. The book builds on three decades of feminist research into such areas as goddess worship, indigenous spiritualities, eco-feminism, biblical hermeneutics, Christian and Islamic mysticism, subversive poetics, and mythological systems inside and outside the mainstream.

Over the centuries, New Testament texts have often been read in ways that reflect and encourage anti-Semitism. For example, the parable of the "wicked husbandmen," who kill the son of their landlord in order to seize the land, has been used to blame the Jews for the death of Christ. Since the Holocaust, Christian scholars have increasingly recognized and rejected this inheritance. In Parables for Our Time Tania Oldenhage seeks to fashion a biblical hermeneutics that consciously works with memories of the Holocaust. New Testament scholars have not directly confronted the horror of Nazi crimes, Oldenhage argues, but their work has nonetheless been deeply affected by the events of the Holocaust. By placing twentieth-century biblical scholarship within its specific historical and cultural contexts, she is able to trace the process by which the Holocaust gradually moved into the collective consciousness of New Testament scholars, both in Germany and in the United States. Her focus is on the scholarly interpretation of the parables of Jesus. She sets the stage with the work of Wolfgang Harnisch who exemplifies the problems surrounding Holocaust remembrance in the Germany of the 1980s and 1990s. She then turns to Joachim Jeremias's eminent work on the parables, first published in 1947. Jeremias's anti-Jewish rhetoric, she argues, should be understood not only as a perpetuation of an age-old interpretive pattern, but as representative of German difficulties in responding to the Holocaust immediately after the war. Oldenhage goes on to explore the way in which Jeremias's approach was challenged by biblical scholars in the U.S. during the 1970s. In particular, she examines the turn to literature and literary theory exemplified in the works of John Dominic Crossan and Paul Ricoeur. Nazi atrocities became part of the cultural reservoir from which Crossan and Ricoeur drew, she shows, although they never engaged with the historical facts of the Holocaust. In conclusion, Oldenhage offers her own reading of the parable of the wicked husbandmen, demonstrating how the turn from historical to literary criticism opens up the text to interpretation in light of the Holocaust. If the parables are to be meaningful in our time, she contends, we must take account of the troubling resonances between these ancient Christian stories and the atrocities of Auschwitz.

This book explores the retelling of the life of Moses in three 20th-century American narratives: Moses in Red, by Lincoln Steffens; Moses, Man of the Mountain, by Zora Neale Hurston; and Cecil B. DeMille's film, The Ten Commandments. Wright's analysis reveals that the figure of Moses has strong currency in American culture at many levels: mainstream, white and black, intellectual and academic, religious and secular. More generally, she seeks throughout to address the question of why these three artists believed their arguments - and wright insists that they are arguments - were best advanced by the re-presentation of an ancient biblical narrative.

Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mahāyāna Buddhist text-Śāntideva's Compendium of Training (Śikşāsamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development as a process of physical and moral transformation. Mrozik chooses The Compendium of Training because it quotes from over one hundred Buddhist scriptures, allowing her to reveal a broader Buddhist interest in the ethical significance of bodies. The text is a training manual for bodhisattvas, especially monastic bodhisattvas. In it, bodies function as markers of, and conditions for, one's own ethical development. Most strikingly, bodies also function as instruments for the ethical development of others. When living beings come into contact with the virtuous bodies of bodhisattvas, they are transformed physically and morally for the better. Virtuous Bodies explores both the centrality of bodies to the bodhisattva ideal and the corporeal specificity of that ideal. Arguing that the bodhisattva ideal is an embodied ethical ideal, Mrozik poses an array of fascinating questions: What does virtue look like? What kinds of physical features constitute virtuous bodies? What kinds of bodies have virtuous effects on others? Drawing on a range of contemporary theorists, this book engages in a feminist hermeneutics of recovery and suspicion in order to explore the ethical resources Buddhism offers to scholars and religious practitioners interested in the embodied nature of ethical ideals.

Scholars of religion have always been fascinated by asceticism. Some have even regarded this radical way of life the withdrawal from the world, combined with practices that seriously affect basic bodily needs, up to extreme forms of self-mortification as the ultimate form of a true religious quest. This view is rooted in hagiographic descriptions of prominent ascetics and in other literary accounts that praise the ascetic life-style. Scholars have often overlooked, however, that in the history of religions ascetic beliefs and practices have also been strongly criticized, by followers of the same religious tradition as well as by outsiders. The respective sources provide sufficient evidence of such critical strands but surprisingly as yet no attempt has been made to analyze this criticism of asceticism systematically. This book is a first attempt of filling this gap. Ten studies present cases from both Asian and European traditions: classical and medieval Hinduism, early and contemporary Buddhism in South and East Asia, European antiquity, early and medieval Christianity, and 19th/20th century Aryan religion. Focusing on the critics of asceticism, their motives, their arguments, and the targets of their critique, these studies provide a broad range of issues for comparison. They suggest that the critique of asceticism is based on a worldview differing from and competing with the ascetic worldview, often in one and the same historical context. The book demonstrates that examining the critics of asceticism helps understand better the complexity of religious traditions and their cultural contexts. The comparative analysis, moreover, shows that the criticism of asceticism reflects a religious worldview as significant and widespread in the history of religions as asceticism itself is.

This work is the first comprehensive study of anti-Judaism in feminist religious writings. Katharina von Kellenbach provides a critical evaluation of how Judaism has been depicted in major American and West German feminist theologies, including the writings of Rosemary Radford Ruether, Carol Christ, and Elisabeth Moltmann-Wendel. Applying Foucault's categories of discursive practice, von Kellenbach demonstrates that feminist theologians portray Judaism negatively in comparison to Christianity and paganism, identify it as the source of patriarchy, and render it invisible as a religious alternative after the rise of Christianity. This book calls on feminist theologians to combat the pervasive tradition of Christian anti-Judaism.

This book examines the impact of racist government legislation and policies upon the indigenous people of Australia over the last 200 years. Anne Pattel-Gray contends that racism in Australia is rooted in the long and corrupt relationship between government and church. The persistence of racism in every area of Australian society is documented, from government to schools to courts to churches, and the illusory humanitarian and human rights stances of both isntitutions are here exposed. Pattel-Gray argues that racism is an endemic and chronic problem that must be addressed and solved, Her book defines and clarifies racist terminology and language, reviews historical and contemporary expressions of Australian racism, and assesses both the concept and the recent process of reconciliation in Australia.

This text by an established specialist in French deconstruction, written after his many years in Asia and in the West, celebrates both Buddhist and Christian cultures and the negative but fertile differences between them.