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Eschata and Afterlives of Fallen Jer...

Yasuda, Mayuko.

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Eschata and Afterlives of Fallen Jerusalem's Women in Luke: A Postcolonial Queer Hauntology.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Eschata and Afterlives of Fallen Jerusalem's Women in Luke: A Postcolonial Queer Hauntology./
作者:	Yasuda, Mayuko.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 2021,
面頁冊數:	211 p.
附註:	Source: Dissertations Abstracts International, Volume: 82-12, Section: A.
Contained By:	Dissertations Abstracts International82-12A.
標題:	Biblical studies. -
電子資源:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28491285
ISBN:	9798516001017

Eschata and Afterlives of Fallen Jerusalem's Women in Luke: A Postcolonial Queer Hauntology.
Yasuda, Mayuko.

Eschata and Afterlives of Fallen Jerusalem's Women in Luke: A Postcolonial Queer Hauntology. - Ann Arbor : ProQuest Dissertations & Theses, 2021 - 211 p.

Source: Dissertations Abstracts International, Volume: 82-12, Section: A.

Thesis (Ph.D.)--Lutheran School of Theology at Chicago, 2021.

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

This dissertation aims to show women and feminine characters in Luke's accounts of the fall of Jerusalem (13:34-35; 19:41-44; 21:20-24; 23:28-31) as haunting from and attesting to multiple ends that need to be treated eschatologically, or more accurately, eschata-logically. These women of the fallen Jerusalem, i.e., personified Jerusalem, Jesus the mother, mothers as war victims, and barren women, are/were marginalized both in reality and in the scholarship. To deal with marginalization, oppression, and hauntingness of these women, this dissertation develops a postcolonial queer hauntology as the main methodological framework. Postcolonial queer hauntology not only pays special attention to those marginalized both by gender and by colonial/imperial contexts but also attempts to imagine and listen to (i.e., be haunted by) the silences, absences, unheard voices, and unrepresentability of the marginalized.Each chapter focuses on each character, analyzes their marginalization, oppression, tragedy, and so forth, and problematizes their literary representations with postcolonial and queer lenses. For example, in Luke 13:34, misogyny is embedded in the accusation of colonial elites' failed leadership, symbolized in the form of violent mother Jerusalem; motherhood of the victimized mothers in Luke 21:23 functions merely as a narrative device to emphasize the horrors of war, i.e., imperial violence against the colonized, and to reinforce reproductionist values (e.g., mothers are valued only as incubators of future reproduced by heteronormative procreation). Looking at these women of the fallen Jerusalem with a postcolonial queer hauntology, a reader would come to recognize that the fall of Jerusalem and collateral tragedies are grave enough to deserve eschatalogical attentions. The end of the city was as absolute as the end of the world for those who are affected by it, while the end is simultaneously unabsolute as long as there are those (survivors) who are haunted by the end. As such, the women haunt the readers from an end, possibly demanding to remember them, restore justice for them, create a different world without imperialism and/or patriarchy, and so on. It is an ethical responsibility for today's readers to imagine and be haunted by such ghostly demands. For the suppressed past of colonial, imperial, and gender-based violence comes back, again and again, to haunt the present, i.e., to reveal that the present is built upon the violence hidden and suppressed.

ISBN: 9798516001017Subjects--Topical Terms:

2122820
Biblical studies.
Subjects--Index Terms:

Eschatology

Eschata and Afterlives of Fallen Jerusalem's Women in Luke: A Postcolonial Queer Hauntology.
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520 $a This dissertation aims to show women and feminine characters in Luke's accounts of the fall of Jerusalem (13:34-35; 19:41-44; 21:20-24; 23:28-31) as haunting from and attesting to multiple ends that need to be treated eschatologically, or more accurately, eschata-logically. These women of the fallen Jerusalem, i.e., personified Jerusalem, Jesus the mother, mothers as war victims, and barren women, are/were marginalized both in reality and in the scholarship. To deal with marginalization, oppression, and hauntingness of these women, this dissertation develops a postcolonial queer hauntology as the main methodological framework. Postcolonial queer hauntology not only pays special attention to those marginalized both by gender and by colonial/imperial contexts but also attempts to imagine and listen to (i.e., be haunted by) the silences, absences, unheard voices, and unrepresentability of the marginalized.Each chapter focuses on each character, analyzes their marginalization, oppression, tragedy, and so forth, and problematizes their literary representations with postcolonial and queer lenses. For example, in Luke 13:34, misogyny is embedded in the accusation of colonial elites' failed leadership, symbolized in the form of violent mother Jerusalem; motherhood of the victimized mothers in Luke 21:23 functions merely as a narrative device to emphasize the horrors of war, i.e., imperial violence against the colonized, and to reinforce reproductionist values (e.g., mothers are valued only as incubators of future reproduced by heteronormative procreation). Looking at these women of the fallen Jerusalem with a postcolonial queer hauntology, a reader would come to recognize that the fall of Jerusalem and collateral tragedies are grave enough to deserve eschatalogical attentions. The end of the city was as absolute as the end of the world for those who are affected by it, while the end is simultaneously unabsolute as long as there are those (survivors) who are haunted by the end. As such, the women haunt the readers from an end, possibly demanding to remember them, restore justice for them, create a different world without imperialism and/or patriarchy, and so on. It is an ethical responsibility for today's readers to imagine and be haunted by such ghostly demands. For the suppressed past of colonial, imperial, and gender-based violence comes back, again and again, to haunt the present, i.e., to reveal that the present is built upon the violence hidden and suppressed.
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653 $a Luke
653 $a Philosophy
653 $a Religion and theology
653 $a Postcolonial
653 $a Queer
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