The Woman Babylon And The Marks Of Empire

The “Great Whore” of the Book of Revelation—the hostile symbolization used to illustrate the author’s critique of empire—has attracted considerable attention in Revelation scholarship. Feminist scholar Tina Pippin criticizes the use of gendered metaphors—“Babylon” as a tortured woman—which she asserts reflect an inescapably androcentric, even misogynistic, perspective. Alternatively, Elisabeth Schüssler Fiorenza understands John’s rhetoric and imagery not simply in gendered terms, but in political terms as well, observing that “Babylon” relies on conventionally coded feminine language for a city. Shanell T. Smith seeks to dismantle the either/or dichotomy within the “Great Whore” debate by bringing the categories of race/ethnicity and class to bear on John’s metaphors. Her socio-cultural context impels her to be sensitive to such categories, and, therefore, leads her to hold the two elements, “woman” and “city,” in tension, rather than privileging one over the other. Using postcolonial womanist interpretation of the woman Babylon, Smith highlights the simultaneous duality of her characterization—her depiction as both a female brothel slave and as an empress or imperial city. Most remarkably, however, Smith’s reading also sheds light on her own ambivalent characterization as both a victim and participant in empire.

Criticizes the use of gendered metaphors - Babylon as a tortured woman - which the author asserts reflect an inescapably androcentric, even misogynistic, perspective. The author seeks to dismantle the either/or dichotomy within the Great Whore debate by bringing the categories of race/ethnicity and class to bear on John's metaphors.

While feminist interpretations of the Book of Revelation often focus on the book’s use of feminine archetypes—mother, bride, and prostitute, this commentary explores how gender, sexuality, and other feminist concerns permeate the book in its entirety. By calling audience members to become victors, Revelation’s author, John, commends to them an identity that flows between masculine and feminine and challenges ancient gender norms. This identity befits an audience who follow the Lamb, a genderqueer savior, wherever he goes. In this commentary, Lynn R. Huber situates Revelation and its earliest audiences in the overlapping worlds of ancient Asia Minor (modern Turkey) and first-century Judaism. She also examines how interpreters from different generations living within other worlds have found meaning in this image-rich and meaning-full book.

An Introduction to Womanist Biblical Interpretation provides a much-needed introduction to womanist approaches to biblical interpretation. It argues that womanist biblical interpretation is not simply a byproduct of feminist biblical interpretation but part of a distinctive tradition of African American women's engagement with biblical texts. While womanist biblical interpretation is relatively new in the development of academic biblical studies, African American women are not newcomers to biblical interpretation. Written in an accessible style, this volume highlights the importance of both the Bible and race in the development of feminism and the emergence of womanism. It provides a history of feminist biblical interpretation and discusses the current state of womanist biblical interpretation as well as critical issues related to its development and future. Although some African American women identify themselves as "womanists," the term, its usage, its features, and its connection to feminism remain widely misunderstood. This excellent textbook is perfect for helping to introduce readers to the development and applications of womanist biblical interpretation.

Positions Revelation within an ancient Jewish context and demonstrates how the author used humor to resist Roman power.

Each volume in the Insights series discusses discoveries and insights gained into biblical texts from a particular approach or perspective in current scholarship. Accessible and appealing to today’s students, each Insight volume discusses how this method, approach, or strategy was first developed and how its application has changed over time; what current questions arise from its use; what enduring insights it has produced; and what questions remain for future scholarship. Mitzi J. Smith describes the distinctive African American experience of Scripture, from slavery to Black Liberation and beyond, and the unique angles of perception that an intentional African American interpretation brings to the text for a contemporary generation of scholars. Smith shows how questions of race,ethnicity, and the dynamics of “othering” have been developed in African American biblical scholarship, resulting in new reading of particular texts. Further, Smith describes challenges that scholarship raises for the future of biblical interpretation generally.

The Oxford Handbook of Postcolonial Biblical Criticism is a comprehensive treatment of a relatively new form of scholarship-one of the most compelling and contested theories to emerge in recent times, and a topic that actively seeks to expand the ways in which the Bible can be studied, interpreted, and applied. Generally speaking, postcolonialism aims to critique and dismantle hegemonic worldviews and power structures, while giving voice to previously marginalized peoples and systems of thought. This approach, often varied in form, has inevitably engaged with the text and reception of the Bible, a scripture that Western colonizers introduced to-and often imposed upon-their colonial subjects. With a globally diverse list of contributors, the Handbook aims to cover the perspective and context of the authors of the Bible, as well as the modern experiences of imperialism, resistance, decolonization, and nationalism. Moreover, the volume includes both a theoretical overview and an exploration of how the field intersects with related areas, such as gender studies, race, postmodernism, and liberation theology.

Nonwhite women primarily appear as marginalized voices, if at all, in volumes that address constructions of race/ethnicity and early Christian texts. Employing an intersectional approach, the contributors analyze historical, cultural, literary, and ideological constructions of racial/ethnic identities, which intersect with gender/sexuality class, religion, slavery, and/or power. Given their small numbers in academic biblical studies, this book represents a critical mass of nonwhite women scholars and offers a critique of dominant knowledge production. Filling a significant epistemological gap, this seminal text provides provocative, innovative, and critical insights into constructions of race/ethnicity in ancient and modern texts and contexts.