By Timothy K. Beal
The ebook of Hiding bargains a fluent and erudite research of the parallels among the Bible and modern discussions of gender, ethnicity and social ambiguity. Beal focuses relatively at the routinely marginalised e-book of Esther, with a view to research heavily the types of self and different relating to faith, sexism, nationalism, and the ever-looming legacies and destiny probabilities of annihilation. Beal applies the severe instruments of up to date theorists, reminiscent of Cixous, Irigaray and Levinas, hard generally held assumptions in regards to the ethical and life-affirming message of Scripture or even in regards to the presence of God within the ebook of Esther. The publication of Hiding attracts jointly various various views and disciplines, making a specific area for discussion elevating new questions and reconsidering previous assumptions, that is profoundly attention-grabbing and well-articulated.
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Additional resources for The Book of Hiding: Gender, Ethnicity, Annihilation and Esther (Biblical Limits)
This erasure mark implies what was erased, what was taken out—an other-than, which is not readily available or containable from the inside, but which is also never totally removed. The clear “opposition between pre-text and text” (41) is blurred. ” This is an especially intriguing way to think about the book of Esther, which is about writing laws that aim to shore up particular identities by erasing those who are “privileged” to represent divergence or antithesis according to those laws. Derrida’s reflections help articulate another dimension of the problematics of identity politics in the story: the other can never “fit” cozily with the same, for it is neither the same nor the opposite; the logic of the same will work either to reduce it (to sameness or opposition) or to erase it, but neither can be entirely successful.
11, 19 [twice], and 21; see the subsequent discussion). To “be pleasing” is to confirm, or at least to appear to confirm, the order of things, to maintain stasis. Within the sexual political order, beauty and pleasure are associated with objectification—to be one of the objects by which the subject secures power publicly. Insofar as objectification is associated with presentability, moreover, the integration of proximity/distance and pleasing/displeasing as codes for locating ostensible power becomes particularly important.
Just as Esther is established in the centermost circle in relation to the king and royal power, this brief note pulls her back into relation to Mordecai, on the borderline (sitting at the gate), recalling his interest in the recent events. Moreover, by reiterating that Esther still had not revealed her people, “obeying Mordecai just as when she was raised by him” (v. 20), the text intensifies the pull of potentially incompatible identities on Esther. As Esther is invested in and acted upon from different directions, the injunctions on her begin to pile up: to be cousin, to be daughter, to be orphan, to be Jew, to be woman, to be pleasing, to be in exile, to be in diaspora, to be Persian queen.