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Reading the Jephthah Narrative from an Asian Perspective.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Reading the Jephthah Narrative from an Asian Perspective./
作者:	Ha, Kyungji (Kevin).
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 2021,
面頁冊數:	197 p.
附註:	Source: Dissertations Abstracts International, Volume: 82-10, Section: A.
Contained By:	Dissertations Abstracts International82-10A.
標題:	Religion. -
電子資源:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28417942
ISBN:	9798708755827

Reading the Jephthah Narrative from an Asian Perspective.
Ha, Kyungji (Kevin).

Reading the Jephthah Narrative from an Asian Perspective. - Ann Arbor : ProQuest Dissertations & Theses, 2021 - 197 p.

Source: Dissertations Abstracts International, Volume: 82-10, Section: A.

Thesis (Ph.D.)--Hebrew Union College - Jewish Institute of Religion (Ohio), 2021.

This item must not be sold to any third party vendors.

The aim of the present dissertation is to read the Jephthah narrative from an Asian perspective. Such an approach has until recently received little attention even among Asian scholars, who tend to adopt Western perspectives when doing biblical studies. Such has been the case in Korea for the last century of scholarship on the Hebrew Bible. In order to achieve the goal of reading a biblical texts from an Asian perspective, then, several processes should be taken into consideration. Some of these processes are informational-gathering the data, both ancient and contemporary. Some of these processes are deconstructive-pointing to problems with previous readings and clearing the way for new readings. Some of these processes are constructive-bringing Asian texts into dialogue with ancient Hebrew texts to discover how our present understandings of these texts are made more robust through that dialogue. Chapter 1 provides a statement of the problem, review of prior scholarship, and the research methodology of the present dissertation. The main problems with earlier scholarship on the Jephthah narrative are the predominant interests in theological concerns in relation to the ritual killing of human beings, which distracts from other elements in the story, and the usual method of analyzing the characters in the narrative as individuals, overlaying a more individualistic and Western mindset on top of the biblical text. In this chapter, I suggest these problems could be corrected if one were to read the narrative through the eyes of the community in an Asian context.Chapter 2 provides my own translation with annotated notes dealing with exegetical, syntactical, and linguistic issues. Chapters 3 delves into Korean scholars' interpretations of the Jephthah narrative. The formation of Hebrew Bible scholarship in Korea cannot be understood apart from an understanding of the social, cultural, political, and religious (Confucianism, Buddhism, and Shamanism) backgrounds of Korea and the influence of Western missionaries' interpretations for the last several decades. Korean scholars' readings of biblical narratives are indebted to Western scholarship even apart from the missionaries' influence, because many Korean Hebrew Bible scholars studied aboard in Western schools and seminaries. Recently, however, a movement in scholarship has arisen that attempts to give voice to scholarship from other perspectives. Part of this movement has suggested that reading the narratives in the Hebrew Bible within Asian contexts may help to enlighten aspects of those narratives that have remained in the dark even after centuries of reading those stories in the light of the Western sun. The Jephthah narrative specifically may prove to be a tale that is especially apt for reading within Asian contexts.Chapter 4 provides a literary analysis of the Jephthah narrative in Asian understanding. Focusing on the communal context, I discuss Jephthah's relationships with the other characters in the narrative, including his half-brothers, the elders, the Ammonites, his only child, and the Ephraimites-who were in conflict with Jephthah. Instead of focusing on Jephthah alone, on Jephthah the individual, I read him in the context of an Asian understanding of community. In the same way, I analyze Jephthah's daughter in relation to her father and to her community in light of an Asian perspective, a perspective that emphasizes the value of community. This chapter shows how the patriarchal (male-centered) society unfairly deals with inferior members of society and how such inferior members are used and neglected by their community.Chapter 5 provides detailed discussions of the Jephthah narrative in comparison with Asian literature by using traditional Asian stories as the catalyst for such a reading. Since folktales in any culture are a mixture of reflections on religious and socio-political realities, comparison between Asian folktales and the biblical text will provide anthropological insights into how human societies deal with their constituents (especially social inferiors) in the midst of dire communal crises.Chapter 6 draws together the observations and contributions that the Asian approach has made to the readings of the Jephthah narrative. Instead of viewing Jephthah as an individual offender against his daughter, and the daughter as a individual victimized by her father, I pay attention to the failure of the community-represented most poignantly by the Gileadite elders, who were tasked with the responsibility of caring for the members of their community as the heads of a patriarchal society. Even though Jephthah and his daughter worked toward the good of their neighbors and were in fact beneficial for the community, they were victimized due to their social status.

ISBN: 9798708755827Subjects--Topical Terms:

516493
Religion.
Subjects--Index Terms:

Jephthah

Reading the Jephthah Narrative from an Asian Perspective.
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506 $a This item must not be sold to any third party vendors.
520 $a The aim of the present dissertation is to read the Jephthah narrative from an Asian perspective. Such an approach has until recently received little attention even among Asian scholars, who tend to adopt Western perspectives when doing biblical studies. Such has been the case in Korea for the last century of scholarship on the Hebrew Bible. In order to achieve the goal of reading a biblical texts from an Asian perspective, then, several processes should be taken into consideration. Some of these processes are informational-gathering the data, both ancient and contemporary. Some of these processes are deconstructive-pointing to problems with previous readings and clearing the way for new readings. Some of these processes are constructive-bringing Asian texts into dialogue with ancient Hebrew texts to discover how our present understandings of these texts are made more robust through that dialogue. Chapter 1 provides a statement of the problem, review of prior scholarship, and the research methodology of the present dissertation. The main problems with earlier scholarship on the Jephthah narrative are the predominant interests in theological concerns in relation to the ritual killing of human beings, which distracts from other elements in the story, and the usual method of analyzing the characters in the narrative as individuals, overlaying a more individualistic and Western mindset on top of the biblical text. In this chapter, I suggest these problems could be corrected if one were to read the narrative through the eyes of the community in an Asian context.Chapter 2 provides my own translation with annotated notes dealing with exegetical, syntactical, and linguistic issues. Chapters 3 delves into Korean scholars' interpretations of the Jephthah narrative. The formation of Hebrew Bible scholarship in Korea cannot be understood apart from an understanding of the social, cultural, political, and religious (Confucianism, Buddhism, and Shamanism) backgrounds of Korea and the influence of Western missionaries' interpretations for the last several decades. Korean scholars' readings of biblical narratives are indebted to Western scholarship even apart from the missionaries' influence, because many Korean Hebrew Bible scholars studied aboard in Western schools and seminaries. Recently, however, a movement in scholarship has arisen that attempts to give voice to scholarship from other perspectives. Part of this movement has suggested that reading the narratives in the Hebrew Bible within Asian contexts may help to enlighten aspects of those narratives that have remained in the dark even after centuries of reading those stories in the light of the Western sun. The Jephthah narrative specifically may prove to be a tale that is especially apt for reading within Asian contexts.Chapter 4 provides a literary analysis of the Jephthah narrative in Asian understanding. Focusing on the communal context, I discuss Jephthah's relationships with the other characters in the narrative, including his half-brothers, the elders, the Ammonites, his only child, and the Ephraimites-who were in conflict with Jephthah. Instead of focusing on Jephthah alone, on Jephthah the individual, I read him in the context of an Asian understanding of community. In the same way, I analyze Jephthah's daughter in relation to her father and to her community in light of an Asian perspective, a perspective that emphasizes the value of community. This chapter shows how the patriarchal (male-centered) society unfairly deals with inferior members of society and how such inferior members are used and neglected by their community.Chapter 5 provides detailed discussions of the Jephthah narrative in comparison with Asian literature by using traditional Asian stories as the catalyst for such a reading. Since folktales in any culture are a mixture of reflections on religious and socio-political realities, comparison between Asian folktales and the biblical text will provide anthropological insights into how human societies deal with their constituents (especially social inferiors) in the midst of dire communal crises.Chapter 6 draws together the observations and contributions that the Asian approach has made to the readings of the Jephthah narrative. Instead of viewing Jephthah as an individual offender against his daughter, and the daughter as a individual victimized by her father, I pay attention to the failure of the community-represented most poignantly by the Gileadite elders, who were tasked with the responsibility of caring for the members of their community as the heads of a patriarchal society. Even though Jephthah and his daughter worked toward the good of their neighbors and were in fact beneficial for the community, they were victimized due to their social status.
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