2006
DOI: 10.1163/ej.9789004154476.i-582
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Mapping Gender in Ancient Religious Discourses

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Cited by 20 publications
(3 citation statements)
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“…The transformation of a woman-nonpenetrator, thus by definition a female gender to a man-penetrator, by definition a male gender, constituted an unprecedented ideological dispute and societal threat. Furthermore, androgynous individuals were considered as "terata" (Greek: τέρατα, monsters), transformed as a result of divine punishment for their deeds (Figure 7) [30]. Diodorus, stating that it was impossible for male and female natures to be unified into a bisexual one, found a strategy for undermining the superstition surrounding the appearance of the androgynous individuals.…”
Section: Discussionmentioning
confidence: 99%
“…The transformation of a woman-nonpenetrator, thus by definition a female gender to a man-penetrator, by definition a male gender, constituted an unprecedented ideological dispute and societal threat. Furthermore, androgynous individuals were considered as "terata" (Greek: τέρατα, monsters), transformed as a result of divine punishment for their deeds (Figure 7) [30]. Diodorus, stating that it was impossible for male and female natures to be unified into a bisexual one, found a strategy for undermining the superstition surrounding the appearance of the androgynous individuals.…”
Section: Discussionmentioning
confidence: 99%
“…Some have sought to understand Paul's larger theology of gender in conjunction with his statement in Galatians 3:28 where he seems to minimize gender distinctions (Standhartinger 2002;Matthews 2015). Others have used this text as a way into exploring some of Paul's motivations and theology (Penner and Vander Stichele 2004;Westfall 2016). Still others have explored this text within its particular socio-historical context (Kimesa 2017) and have found indications in the text of historical women who resisted domination (S. T. Smith 2019).…”
Section: Feminist Approaches To the Pauline Epistlesmentioning
confidence: 99%
“…One expression of this is 'postcolonialist' interpretation of NT writings. 55 To be sure, the (largely Western-based) intellectuals credited with developing 'postcolonialism' (for example, Edward Saïd) lodged a cogent critique of the unexamined attitudes reflected in various areas of 'Western' intellectual endeavour, from which we can all learn. 56 However, based on my own experience with postgraduate students from various countries and cultures, I doubt that postcolonialist interpretation of the NT will prove to be the typical, or at least not the dominant, approach taken by scholars in 'non-Western' settings.…”
Section: Futures In Nt Studiesmentioning
confidence: 99%