Postcolonial Biblical Criticism

Yee, Gale A.

doi:10.1017/cbo9780511811142.008

Cited by 18 publications

(5 citation statements)

References 18 publications

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“…For Bhabha, the distinction between the identities and cultures of the colonizer and the colonized are never quite pure. 25 Bhabha notes:…”

Section: Postcolonial Studies and Biblical Studiesmentioning

confidence: 99%

Nehemiah as a Mimic Man under the Achaemenid Empire: A Postcolonial Reading of Nehemiah 5

Yang

2022

The Expository Times

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In this article, I argue that Nehemiah obliquely criticizes the Achaemenid Empire’s polity over subaltern societies in Neh 5. I will first explore Homi Bhabha’s main ideas such as stereotypes, ambivalence, mimicry, and hybridity. Then, I will apply his theories to understand Nehemiah as a mimic man. Nehemiah’s hybrid identity as a Persian official and a Jew results in the mimicry of the colonized. The mimicry functions as a mockery against the Achaemenid Empire. Since Nehemiah knows the ethical statements in Darius’ testament in DNb and the Persian kings’ luxurious table, he not only appropriates the Achaemenid imperial ideology, but also criticizes the Achaemenid dynasty’s heavy taxation on the subaltern in Neh 5.

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“…For Bhabha, the distinction between the identities and cultures of the colonizer and the colonized are never quite pure. 25 Bhabha notes:…”

Section: Postcolonial Studies and Biblical Studiesmentioning

confidence: 99%

Nehemiah as a Mimic Man under the Achaemenid Empire: A Postcolonial Reading of Nehemiah 5

Yang

2022

The Expository Times

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“…My postcolonial study of Exodus 1–2 is relevant for this essay on midwives, because it sets their stories in the larger ideological drama of nationhood and national identity under the covenantal worship of the liberator god YHWH (Yee 2010). Nira Yuval-Davis and Floya Anthias outline the five different ways in which women have been positioned in nationalist discourses:…”

Section: Midwives In Exodusmentioning

confidence: 99%

“…On the other hand, the Pharaoh’s daughter becomes the embodiment of foolishness, from her father’s stupidity to the nation’s as a whole. She is the porous boundary that allows the ‘enemy,’ the hero of Exodus to penetrate Egypt and live to tell the tale.” (Yee 2010: 221–22)…”

Section: Midwives In Exodusmentioning

confidence: 99%

“…As I indicated above, the midwives of Exodus 1 became the first to assist in the birth of the Israelite nation in the traditions that will coalesce hegemonically in the Hebrew Scriptures (Yee 2010: 222-31; Setel 1992: 30). The nationalism underscored in Shifrah’s and Puah’s narrative will emerge again in one of its literary after-lives in reception history.…”

Section: The Male God Yhwhmentioning

confidence: 99%

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Midwives in Egypt, Mesopotamia, and Ancient Israel: An Intersectional Investigation

Yee

2022

Biblical Theology Bulletin: Journal of Bible and Culture

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Although we have some artifacts of birth equipment from archaeology, this study will argue that the knowledge we have about midwives in ancient Israel, Egypt, and Mesopotamia primarily comes to us from the hegemonic domain of ideologies, myths, ideas, and symbols. Texts about the goddesses of birth relate something about the social roles and practices of midwives in the human sphere. The decline or complete absence of the goddess in these mythic or religious texts may offer clues about gendered, raced, and classed relations among humans in their respective ancient societies. Moreover, midwives will continue to play symbolic and ideological roles in the textual arena of today’s modern world.

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“…As Jean-Pierre Ruiz points out, Ezekiel intentionally inverts the Neo-Babylonian ideology, especially 'the distinction between the metropolitan center and the conquered subject peripheries.' 37 Lastly, Ezekiel introduces the dirge over the Tyrian ship in Ezek 27 in order to criticize a processional ship for Marduk in the Babylonian akitu Festival. In an attempt to achieve their imperial strategy, Babylonians emphasized Marduk's universal sovereignty in the Babylonian akitu Festival.…”

Section: Carpenters or Woodworkers (Naggārē) Frommentioning

confidence: 99%

The Metaphor of Tyre as a ship in Ezekiel 27: Ezekiel’s Resistance against the Neo-Babylonian Empire

Yang

2019

The Expository Times

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Throughout the Tyrian oracles, Tyre is depicted in the midst of the sea. In Ezekiel 27, Tyre as the center of the world trade maintains her wealth through her trade and merchandise. Against their public transcript, Ezekiel highlights the center of Judah and the land of Israel in Ezek 27:17. In the trading list of Ezek 27:12–26a, Ezekiel omits Babylon. Rather, he locates Judah and the land of Israel in the center of the list. According to Mario Liverani’s analysis of the trading list, the list reflects King Josiah’s period. During the period of King Josiah, the economic status of the kingdom of Judah was developed. By evoking the restoration period by King Josiah, Ezekiel accentuates the reality that the center of the world is not Babylon, but Judah and the land of Israel.

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Postcolonial Biblical Criticism

Cited by 18 publications

References 18 publications

Nehemiah as a Mimic Man under the Achaemenid Empire: A Postcolonial Reading of Nehemiah 5

Nehemiah as a Mimic Man under the Achaemenid Empire: A Postcolonial Reading of Nehemiah 5

Midwives in Egypt, Mesopotamia, and Ancient Israel: An Intersectional Investigation

The Metaphor of Tyre as a ship in Ezekiel 27: Ezekiel’s Resistance against the Neo-Babylonian Empire

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