We tend to view education primarily as a way to teach students skills and knowledge that they will draw upon as they move into their adult lives. However, schools do more than educate students—they also place students into categories, such as kindergartner, English language learner, or honor roll student. In Schooled & Sorted, Thurston Domina, Andrew M. Penner, and Emily K. Penner, explore processes of educational categorization in order to explain the complex relationship between education and social inequality—and to identify strategies that can help build more just educational systems. Some educational categories have broadly egalitarian consequences. Indeed, Domina, Penner, and Penner argue that when societies enroll young people in school, making them students, they mark them as individuals who are worthy of rights. But other educational categories reinforce powerful social categories—including race, gender, and class—and ultimately reproduce social and economic inequality in society. Elite colleges, tracked high schools, and elementary school gifted programs provide not only different educational experiences, but also create merit and inequality by sorting students into categories that are defined by the students who are excluded. Schooled & Sorted highlights that many of the decisions that define educational categories occur in school-based committee meetings and other relatively local settings. The local nature of these decisions provides many opportunities to define educational categories differently, and for school communities to bring about change. Schooled & Sorted is an illuminating investigation into the ways sorting within schools translates into inequality in the larger world. While some educational categorization may be unavoidable, the authors suggest ways to build a more equitable system—and thus a more equitable society.
This book puts a creative new reading of Hans-Georg Gadamer’s philosophical hermeneutics and literary genre theory to work on the problem of Scripture. Reading texts as Scripture brings two hermeneutical assumptions into tension: that the text will continually say something new and relevant to the present situation, and that the text has stability and authority over readers. Given how contested the Bible’s meaning is, how is it possible to ‘read Scripture’ as authoritative and relevant? Rather than anchor meaning in author, text or reader, Gadamer’s phenomenological model of hermeneutical experience as Spiel (‘play’) offers a dynamic, intersubjective account of how understanding happens, avoiding the dead end of the subjective–objective dichotomy. Modern genre theory addresses some of the criticisms of Gadamer, accounting for the different roles played by readers in different genres using the new term Lesespiel (‘reading game’). This is tested in three case studies of contested texts: the recontextualization of psalms in the book of Acts, the use of Hagar’s story (Genesis 16) in nineteenth-century debates over slavery and the troubling reception history of the rape and murder in Gibeah (Judges 19). In each study, the application of ancient text to contemporary situation is neither arbitrary, nor slavishly bound to tradition, but playful.
Among the predominantly Hebrew collection of the Dead Sea Scrolls are twenty-nine compositions penned in Aramaic. While such Aramaic writings were received at Qumran, these materials likely originated in times before, and locales beyond, the Qumran community. In view of their unknown past and provenance, this volume contributes to the ongoing debate over whether the Aramaic texts are a cohesive corpus or accidental anthology. Paramount among the literary topoi that hint at an inherent unity in the group is the pervasive usage of the dream-vision in a constellation of at least twenty writings. Andrew B. Perrin demonstrates that the literary convention of the dream-vision was deployed using a shared linguistic stock to introduce a closely defined set of concerns. Part One maps out the major compositional patterns of dream-vision episodes across the collection. Special attention is paid to recurring literary-philological features (e.g., motifs, images, phrases, and idioms), which suggest that pairs or clusters of texts are affiliated intertextually, tradition-historically, or originated in closely related scribal circles. Part Two articulates three predominant concerns advanced or addressed by dream-vision revelation. The authors of the Aramaic texts strategically employed dream-visions (i) for scriptural exegesis of the antediluvian/patriarchal traditions, (ii) to endorse particular understandings of the origins and functions of the priesthood, and (iii) as an ex eventu historiographical mechanism for revealing aspects or all of world history. These findings are shown to give fresh perspective on issues of revelatory discourses in Second Temple Judaism, the origins and evolution of apocalyptic literature, the ancient context of the book of Daniel, and the social location of the Aramaic Dead Sea Scrolls.
This book provides the first comprehensive examination of Karl Barth’s view of beauty. For over fifty years, scholars have assumed Barth recovered traditional belief in God’s beauty but refused to entertain any relationship between this and more familiar natural and artistic beauties. Hans Urs von Balthasar was the first to offer this interpretation, and his conclusion has been echoed ever since, rendering Barth’s view of beauty irrelevant to work in theological aesthetics. This volume continues the late-twentieth-century revision of Balthasar’s interpretation of Barth by arguing that this too is a significant misunderstanding of his theology. Andrew Dunstan demonstrates that, through an encounter with fatalistic forms of Reformed theology, Brunner’s charges that his dogmatics were irrelevant and medieval thought, Barth gradually developed an analogy of divine, ecclesial and worldly beauty with all the theological, christocentric and actualistic hallmarks of his previous forms of analogy. This not only yields valuable new insight into Barth’s view of analogy but also provides a much-needed foundation for a distinctively Protestant and post-Barthian approach to theological aesthetics.
In this study of the Aramaic materials at Qumran, Andrew B. Perrin examines the Aramaic Levi Document, Words of Qahat, and Visions of Amram, showing how they exhibit a concentration of priestly concerns/knowledge and exploring new models for evaluating their potential textual or traditional connections. The Aramaic texts among the Dead Sea Scrolls are among the most understudied items in the Qumran collection, and with open questions posed around their origins, transmission, and reception in and beyond the Second Temple period, these writings provide both new materials and fresh insight into the thought, identity, and practice of ancient Judaism. Perrin's analysis includes a new transcription, critical notes, and translation of the Aramaic Levi, Qahat, and Amram fragments based upon the latest digital images. He pairs them with a comprehensive commentary on the conceptual elements, codicological features, and cultural contexts of the materials, and he concludes with a fresh synthesis regarding the textual formation of these Aramaic, priestly pseudepigrapha as a “constellation” of texts within a larger world or scribal-priestly activity and traditions.
In the world of academic anti-racism, the idea of white privilege has become the dominant paradigm for understanding racial inequality. Its roots can be traced to radical critiques of racial capitalism, however its contemporary employment tends to be class-blind, ignoring the rifts that separate educated, socially mobile elites from struggling working-class communities. How did this come to be? Beyond White Privilege traces the path by which an idea with radical potential got ‘hijacked’ by a liberal anti-racism that sees individual prejudice as racism’s primary manifestation, and white moral transformation as its appropriate remedy. This ‘politics of privilege’ proves woefully inadequate to the enduring forms of racial and economic injustice shaping the world today. For educated white elites, privilege recognition has become a ritual of purification distinguishing them from their working-class counterparts. For the white working class, whose privileges have eroded, but not disappeared, the politics of privilege often looks like class scapegoating – a process that has helped to drive increasing numbers of alienated whites into the arms of white nationalist movements. This book offers an alternative path: an ‘interest convergence’ approach that recaptures the radical potential of white privilege discourse by emphasizing converging, cross-racial interests – in education, housing, climate justice, and others – that reveal that the ‘racial bribe’ of whiteness is ultimately contrary to the interests of working-class whites. It will therefore appeal to readers across the social sciences and humanities with interests in issues of racial inequality and social justice.
Genre theory has experienced a renaissance in the last thirty years, but biblical studies has been left in the dark ages of rigid taxonomies and stubborn essentialism. The Bible deserves better. This book offers students in biblical studies an accessible but comprehensive introduction to modern genre theory, providing access to literary tools for understanding how writers and readers use genre to make meaning. In one convenient package, this book first describes the current state of biblical genre theory, what form criticism is, and why it needs to die. It then presents a better alternative based on. the best developments in secular literary theory, linguistics, and rhetorical studies.?? Drawing on modern genre theory, Andrew Judd proposes a working definition of genre for biblical studies as relatively stable conventions that writers and readers use to make meaning in certain contexts but not others. He identifies twelve tenets of modern genre theory that follow from seeing genres in their historical and social context.? The Bible, with its gloriously rich diversity of ancient genres, demands this kind of flexible and historically aware approach to genre. Judd then offers eight case studies in biblical exegesis to show how a better understanding of genre leads to a better understanding of the Bible. Different conceptions of narrative, poetry, gospel, epistle, wisdom and apocalyptic texts lead to vastly different readings. Our disagreements about what the Bible means often boil down to different assumptions about what the biblical text is. From the creation accounts of Genesis to the visions of Revelation, it is important to get a handle on genre. This book offers a way to reading the Bible better.?
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