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Return of the Living Dead : = The Gospel of Mark and Other Haunted Places.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Return of the Living Dead :/
其他題名:	The Gospel of Mark and Other Haunted Places.
作者:	McLellan, Peter N.
面頁冊數:	1 online resource (323 pages)
附註:	Source: Dissertations Abstracts International, Volume: 80-11, Section: A.
Contained By:	Dissertations Abstracts International80-11A.
標題:	Biblical studies. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=13859496click for full text (PQDT)
ISBN:	9781392122006

Return of the Living Dead : = The Gospel of Mark and Other Haunted Places.
McLellan, Peter N.

Return of the Living Dead :The Gospel of Mark and Other Haunted Places. - 1 online resource (323 pages)

Source: Dissertations Abstracts International, Volume: 80-11, Section: A.

Thesis (Ph.D.)--Drew University, 2019.

Includes bibliographical references

Euro-American biblical scholarship has traditionally conceived of the Bible in a way that removes privileged readers from personal responsibility in the subjugation of marginalized communities. This practice, termed in this project gentrified biblical scholarship, understands the reader and their community as unique, isolated interpreters of texts, separated from other past or present reading communities. Readers removed from difference, because of the gentrification of space in the West, are left without the conceptual resources to understand their relationship with the Bible as simultaneous relationship with minoritized communities. This dissertation deploys the theoretical fields of hauntology and critical space theory to argue that the Gospel of Mark is a haunted place. A project written largely in New Jersey's wealthy northern suburbs, each chapter converses with vignettes from Newark, New Jersey's Ironbound neighborhood-a low income, largely Latinx and immigrant community-to explore relations between these two otherwise isolated locales. The result is a discussion of gentrifications harmful effects on vibrant communities, made invisible to suburban Christian readers.The first chapter establishes this methodology, arguing that readers of Mark are subjected to ghosts of marginalized people from the historical world around the second gospel and contemporary contexts, where neocolonialism has forced material bodies into squalor. With critical space theory, this project contends, specters help to create Mark as a space. The second chapter provides a framework for reading Mark that begins at the end: the passion narrative (Mark 14-16). With Jesus' declaration that "you always have the poor with you" (14:7) as a guidepost, chapter two contends that Mark's protagonist slowly fades into social death throughout this chapter, eventually disappearing entirely, and leaving the reader with nothing but the ghosts of society's detritus. The dissertation's third chapter turns to the Gerasene demoniac (5:1-20) and, alongside an examination of "broken windows" policing in sanctuary cities, argues that Jesus' exorcism of the demon named Legion is instead policing of non-normative behavior. Finally, the project turns to harmful interpretations of the dual healings of Jairus' daughter and the woman with the flow of blood (5:21-43). The third chapter observes how justifications for uneven economic development in Newark mirror the racist degradation of Jews through scholarly readings of this pericope.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9781392122006Subjects--Topical Terms:

2122820
Biblical studies.
Subjects--Index Terms:

Biblical studiesIndex Terms--Genre/Form:

542853
Electronic books.

Return of the Living Dead : = The Gospel of Mark and Other Haunted Places.
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520 $a Euro-American biblical scholarship has traditionally conceived of the Bible in a way that removes privileged readers from personal responsibility in the subjugation of marginalized communities. This practice, termed in this project gentrified biblical scholarship, understands the reader and their community as unique, isolated interpreters of texts, separated from other past or present reading communities. Readers removed from difference, because of the gentrification of space in the West, are left without the conceptual resources to understand their relationship with the Bible as simultaneous relationship with minoritized communities. This dissertation deploys the theoretical fields of hauntology and critical space theory to argue that the Gospel of Mark is a haunted place. A project written largely in New Jersey's wealthy northern suburbs, each chapter converses with vignettes from Newark, New Jersey's Ironbound neighborhood-a low income, largely Latinx and immigrant community-to explore relations between these two otherwise isolated locales. The result is a discussion of gentrifications harmful effects on vibrant communities, made invisible to suburban Christian readers.The first chapter establishes this methodology, arguing that readers of Mark are subjected to ghosts of marginalized people from the historical world around the second gospel and contemporary contexts, where neocolonialism has forced material bodies into squalor. With critical space theory, this project contends, specters help to create Mark as a space. The second chapter provides a framework for reading Mark that begins at the end: the passion narrative (Mark 14-16). With Jesus' declaration that "you always have the poor with you" (14:7) as a guidepost, chapter two contends that Mark's protagonist slowly fades into social death throughout this chapter, eventually disappearing entirely, and leaving the reader with nothing but the ghosts of society's detritus. The dissertation's third chapter turns to the Gerasene demoniac (5:1-20) and, alongside an examination of "broken windows" policing in sanctuary cities, argues that Jesus' exorcism of the demon named Legion is instead policing of non-normative behavior. Finally, the project turns to harmful interpretations of the dual healings of Jairus' daughter and the woman with the flow of blood (5:21-43). The third chapter observes how justifications for uneven economic development in Newark mirror the racist degradation of Jews through scholarly readings of this pericope.
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