Transcript for:
Exploring Reader Response and Critical Theories

criticism they argue that there's no meaning without the reader so today we'll see the various kind of implications about the reader okay the reader's role is important so we'll see many different methods tonight but all of them are basically driven by the reader and emphasizing the reader's role so begin with reader response criticism so reader who a reader some someone like you right reader and responding to the text so read the response criticism approaches biblical literature in terms of what the values attitudes and responses of readers whose responses readers who are this you and me right so we are reading the text in terms of the values attitudes and responses of readers the reader therefore plays a role right we are conscious of the role of the reader in other words how meaning is produced meaning is produced or created because of the reader's participation because of the reader's participation the language it's important you you you must notice right the reader's participation in creation of the meaning okay in the production or creation on meaning and significance so here as i said right we observe a big shift from author or text itself but now moving to the reader for the role of the reader for meaning in front of the text what does this mean meaning in front of the text this means that meaning is produced between the text and the reader in other words meaning is not something behind the text like just historical meaning right some people are interested in yes historical thing yes historical things are important yes we need to know who wrote was written and so forth we need to know right but what it means the text what the text means is not limited to historical meaning so that's where you know we study the last time right meaning within the text kind of a literary approach the world within the text but not today meaning in front of the text means one because the reader participate in meaning production right meaning occurs somewhere between you as the reader and the text that's why we call meaning in front of the text that's real revolutionary idea and theory because for two millennia we have not theorized this much of meaning making because always we thought that meaning is behind the text in certain historical meaning or within the text but now we are realizing right the role of the reader you know strictly speaking someone say there's no meaning without the text even if you have the bible in your hand okay there's no meaning in your bible unless your bible is read and interpretive right beautifully nicely you know to to make to make an impact in some some matters right so meaning in front of text is really a very modern day understanding and and approach okay so text as a mirrors what's the mirror you know mirror right mirror reflect the reader right the mirror reflects you so text may reflect you and also what you may speak to a text reflecting you also speaking to you right but at the same time you may see yourself there so in some sense of a dialogue because when you read text right you are reflected in the text at the same time the text reflects you okay that's kind of a dialogue right you get something from the text but at the same time you can speak to the text right so text as a mirror and reader response criticism has been developed in 1980s in particular this time or period but well practiced until the enlightenment for example in bible study you know in your in your church in a personal setting right usually in bible study sessions what is most popular read the response kind of a reading okay people don't know that they are using a kind of reader response way of reading but actually they are doing read the response you know techniques because remember how you led your bible study right guess what read the text closely with group members right in in bible study right and then one you may invite you invite you know the members to respond to the text right when you read a samaritan good samaritan story for example right reading all together you know and your group members may respond to this story about a good samaritan that is exactly what what kind of reader response criticism but obviously because reader response criticism has been developed in academic setting right now we are more okay a kind of sophisticating artist criticism uh nevertheless the root is there okay in bible study you know kind of a a conversational dialogue between the text and readers so you are doing already in other words so let's see the diversity of reader response criticism the diversity with response criticism is not understood in a singular way and stanley fish who was who is an english literature professor english professor okay in literature but early fish later fish means simply to distinguish between his early career versus you know late career early fish in his early career he emphasized the temporal process of reading the temporal process of reading means what you just follow from chapter one to the end right and you try to understand what's going on there only by following the story the temporal process of reading is important then the reader's role is one just passive okay you as a reader try to follow what is being told in the story right so the reader's passive role and self-sufficience of the literary work means well same thing right you as a reader's role is very limited why because self-sufficiency of the literary work okay somehow you know when you are attending to right the story the text somehow you will know what is there self-sufficiency of literary work but this is his early position but his later uh career he changed his position dramatically so we call later fish he says now the subjective perception of the reader is more important subjective process of the reader means one you are free to respond to the text in your own way in other words the reader makes literature this is a radical statement right the reader makes literature right because there must be the important role of the subjective reader a subjective reader subjective reader you are not robot in other words you can respond to the text creatively okay so that is a standard thesis of view of reader response criticism now vote from either scholar german named volprang eiser he mediates two positions between text meaning and reader's meaning so notice here between what between text meaning and reader's meaning mediates two positions between text meaning and reader's meaning in other words text and reader both of them are important in meaning making not either or both text and reader are important why he argues that text has its own theme right a voice a structure there's something important thing in in the text it's true right because when you read a certain text right there are some essential things in the text so we try to understand some you know main points main things there so text is important in their regard that does not give you any meaning right certainly we are bound by certain you know boundary of the text so in that regard he emphasized the text has its own theme and voice so text is important nevertheless he also says text also has a gaps that should be filled by readers in other words there must be well complementary role of the reader right do you remember last time we studied the large white story in genesis 19. certainly there are gaps between you know large wives looking back and her turning into a pill of a fault there is a gap right because the text the story doesn't tell us why she became a of a fault and furthermore why did she look back right the text doesn't say why did she look back okay so there are many different kinds of gaps in the text or in the story that is what we can find the reader's role because readers have to play with or fill in the text right fill in the gaps so in the end i think he's right right both the text and reader are important in meaning making so the example text for uh reader response criticism is luke 5 chapter 5 verses 1 through 11. we can read luke 5 1 through 11 with read response criticism questions okay 5 1 3 11 we'll read the next slide i thought you can read this text on your own with certain read response questions because you are an individual reader right you are many but you all individually may have a unique set of questions because you are reader you can raise questions pertaining to the text why because people call text say something you see here it's a metaphor right say something public text doesn't say don't say anything in strictly speaking but metaphorically we can say that biblical text say something right you may hear something and different people may hear different things but nevertheless we may hear something because people could text say something and do something right so impacting you impacting you to something you know when you are hearing something sometimes you feel moral responsibility or sometimes we feel the same we feel the shame right people context also influence the reader effectively right so this is very much why we you know continue to study and read and love biblical texts because there because there are some you know uh a performative or transformative power which may influence ourselves and our community and our world right so certainly uh this way of reading you know reader response criticism is not strange to us you are doing already you know one way or another so you may read and participate in the flow and power of the text by asking questions what kind of questions reader inform the question okay you have to raise questions obviously based on your reading of the text right not just really nearly any you know thing but based on or informed by the text right but still you as a reader may have certain important questions asking questions so if you find some gaps in the text right certainly you have to wonder and answer why there are gaps how can i feel in the gaps even you can think about lessons what are implications or lessons that i can take away all these have to do with the reader response critical reading of the text now let's read luke 5 1 through 11. i think many of you have read this and taught and preached probably but let me read that for you once while jesus was standing beside the lake of ganesha oh you see this setting right you remember last time in narrative study narrative criticism setting is important setting right where the story is taking place setting in what environment once while jesus is standing beside the lake of ganesha in other words you need to read the chapter four right before chapter five here okay you need to know what jesus was doing before he was standing beside the lake of canister and why the lake of ganesha right think about this or jesus standing where the beside the lake of genocide and the crowd was pressing in onto him to hear the word of god now you can imagine the other element right jesus standing here on the right leg beside lake genesis at the same time the crowd where are these people coming from so obviously you need to read the previous chapters right in jesus ministry but somehow here the crowd also appeared and pressing in on him jesus for what to hear the word of god oh you have to wonder the word of god to hear the word of god what is it what kind of word of god why are they hungry for the word of god who are these people the crowd you only ask you know a bunch of questions even in this single verse that is you as a reader you are important now first two he saw two boats there at the shore of the lake oh this is another development right jesus saw all of a sudden two boats there at the shore of the lake and the fishermen had gone out of them and were washing their nets now you see the fishermen right and two boats the fishermen doing their job first three he got into one of the boats jesus got into one of the boats the one belonging to simon simon is simon peter right oh that's interesting so jesus got into simon supporting that words and asked him asked peter simon to put out a little way from the shore why right so you have to ask questions and try to answer right asked him to put put out a little way from the shore then he sat down and taught the cross from the boat wait a minute you still have to wonder what did jesus teach what did he teach right he taught the cross from the boat what did he eat what did he teach from the boat okay first of all there's another movement here when he has finished speaking right finishing his teaching jesus said to simon that is another move right put out into the deep water oh why pour into deep water and let down your nets for a catch oh deep water let down your net for a catch for a catch simon answered okay now we see here peter simon's response answered master your math is a greek word the astra test estrates astratis usually okay there's a curiosu which we translate as the lord right the lord but there's another greek word you know for the lord or master meaning why the similar but astrap tests master we have worked all night long but have caught nothing so peter says his experience right master calling jesus we have worked all night long but have caught nothing yet yet if you say so i'll let down the net okay so that's interesting right on one hand you know it's a negative response in a way because we did the you know all we tried all we you know we tried all but we had nothing but on the other hand but if you say so i'll try for more i'll let down the net if you say so i'll let down the net there is a faith right but also you know he is a little bit of reluctant in the sense because he he talks about his experience six when they had done this they caught so many fish that their nets were beginning to break that's an irony right all of further internets were beginning to break which means what they all get around in some sense they're both may sink right you know shipwreck beginning to break so they've signaled their partners in the other boat to come and help them and they came and filled the both boats so that they began to sink again an irony with their boards are full of a fish but at the same time they began to sink there's an irony right you know if they die with so much abundance you know what what is that you know what's good but they began to think so now serious this time right so 8 verse 8 but when simon peter saw it this is a real interesting right we have to ask why all of a sudden when simon peter saw it he fell down at jesus knees all of a sudden you know somehow peter decided on something you know so he fell down at jesus knees what does that mean but he said also go away from me go away from me lord here the greek word is curious curious curious usually you know the lord also curious can be translated as a master but usually we translate as lord okay lord curious but different greek was used but we don't know why okay different greek youth but there is a different meaning you know with the earlier estrades messer and here the lord you know peter you know changed in calling lord we don't know but certainly this time he calls jesus curious lord go away from me for i am a sinful man away from me i am a sinful man all of a sudden he confesses that i'm a sinful man what does that mean what kind of sin what in what sense does he confess that i'm a sinful man and why does he ask jesus to leave him go away from me because realistically you need the jesus to be with you you need jesus right you need jesus for your salvation but peter asking jesus leave me li you know go away from me for i am a sinful man verse 9 for he and all who were with him were amazed at the catch of fish that they have taken now the reason is right here you know for he and all who are with him were amazed at the catch of fish that they have taken because of that somehow peter you know saw the the marvelous work of jesus right yeah and so he he feels you know he doesn't deserve uh to be blessed such a way so probably tell us why you know i i can't deal with you lord right i'm a sinful man you know so that's why probably he's asking go away from me now verse 10 and so also was james and john fans of said thee who were partners with simon then jesus said to simon that is real kind of a conclusion in this small story jesus says to simon do not be afraid do not be afraid which means peter was afraid right somehow afraid of what afraid of the world deep water or whatever sinking because of his thinking do not be afraid so we have to hear what does that say okay do not be afraid afraid well do not be afraid and jesus gives a calling right and command from now on you will be catching people people in matthew or mark in matthew and mark in the similar story of the call of peter right the story is different in matthew and in mark jesus says to peter right and and you know fishermen i'll make you what i'll make you a fisherman fisherman i'll make you fisherman but here you will be catching people there's no word of you know a fisherman but you will be catching people what does that mean catching people people are not a fish right but catching people what kind of people how people can be called right so you have to ask all this kind of question in chapter five so in order to understand that this meaning i mean luke chapter five but you certainly need to read the before this chapter all previous you know four chapters and also all the later chapters after this all the following chapters right so when they had brought their boats to shore they left everything and followed him oh this discipleship their radical change right they left everything and followed him so this was you know very complex story so outline of look five one through eleven a b c p prime a prime this is my outline okay nobody you know outline this way this is my own outlining of this text with the chiasm you know kayajam is what x structure kai ki abc and backward b prime a prime okay and i wrote an article and also i presented to umc annual conference three years ago i was invited to teach pastors and elders in the annual gathering of the umc in where was it grove city in pennsylvania okay west pennsylvania and at that time i talked about look five one three eleven and also i talked about read the response critical way of reading right so because of that i you know researched and i uh uh wrote this article so there i found this interesting interesting so a okay a means a id all right when you read the five one through three we find the jesus teaching of the krause from peter's vote right first scene right very clear kind of a movement jesus teaching the cross from the boat right that's a idea things about a now b 5 4 through 7 now we have a different idea what we see is what peter's fishing in the deep water and his crisis right fishing experience and the crisis moment and after that verse 1 8 through 10 a peter responding to jesus with fear and all right saying well go away from me lord i am a sinful man peter's response after that we have a peter's new vocation right peter's new location which is corresponding to be here because earlier peter fishes right in the deep water now peter new vocation is not about fishing but that is what catching people that's why i put a here right mark which means now somehow you know reversing idrp so earlier he was fishing he was a busy fishing but now he should be busy in catching people so peter's new vocation right so here p p prime now the final verse 11 peter and others left everything and followed jesus leaving his boat which is also corresponding to earlier you know this a because here jesus taught right but now peter and his i mean the the other people following jesus they also teach right and they are disciples so in that regard somehow we see a different movement here but this is an example okay you don't have to believe but this is the truth okay there's nothing we can say you know something is true but we may read outline this text in this way you can do it on your own way so when we read luke 5 1-11 we may ask lots of questions these are my questions and also some of them are coming from your textbook why jesus at the lake okay you need to ask right because because in the setting jesus was standing beside the lake of genesauret the lake of kennesaw what is this lake about what did jesus do around this lake right so at the lake the symbolism also working here okay the lake and why the crowds right jesus probably tried to rest because he was so busy in curing the sick you know and teaching the crowds he tried to find a quiet place to rest but the crowds were chasing after him so why the crowds and they wanted to hear the word of god so who are these people the crowds and also you may ask right why jesus you know got in a boat why peter's boat why jesus confirmed with about fishing why the mess of fish turns into failure so if i wrap up this story luke 5 1 through 11 certainly this is a complex call story complex call story plus mission story unlike mark 1 16 18 or matthew 5 4 18 through 20. first when you see here uh this matthew 1 16 18 okay it doesn't say a method but this is a mark uh no yeah this is uh 18 16 18 okay this is a mark let me read a mark as jesus passed along the sea of galilee he saw simon and his brother andrew casting a net into the sea for they were fishermen and jesus said to them follow me and i'll make you fish for people i'll make you a physical people right so the word fish okay fisherman i'll make a fisherman i'll make you fish for people for different worlds a fish refused you know in luke just one you will be catching people right so and 18 and immediately they left their nests and followed him very simple what call story right jesus saw them and tell them follow me and and saying make you peaceful people and they followed okay very simple you know story but in look the story is very intertwined with the various things on one hand the jesus teaching on the other hand we have appears a confession and still on the other hand you know uh discipleship right and a confession and and discipleship so the point of the lesson is catching people in greek word is a geographer to catch catching people like just like fishing but luke doesn't use the word fish but catching people okay who are these people who kind of people how right all those are questions okay by reading whole gospel you know you may answer somehow this question okay what does it mean when you are involved in catching people as disciples catching people so look and theme from our reading of look you know chapter five maybe we may uh connect with the 1910 chapter 1910 in luke there we read for the son of man came to seek out and to save the lost son of man came to seek out and to save the lost father in luke the most prominent outstanding theme is well jesus came to seek out and save the lost where else do you see even in the parables of jesus in luke there are unique parables of the lost the sun often you call the prodigal son but actually to lost the son right there's a older brother but younger brother but the younger brother was lost but actually was not lost because he laughed right by his own will okay his father and he took everything property he wasted everything but that's his problem he was not merely lost but nevertheless the team is lost there why before they lost asana right what kind of parable we see the lost coin right the lost coin and then lost ship the lost ship the lost coin and the lost ship and the low sun by that order right lost coin coin was lost you know coin is also important variable but also one ship okay to separate having a hundred ship but lost one of them right and then after that we have this parable of the the prodigal son the lord's son so even in these parables right the theme is the loss so luke and jesus came to seek out and save the lost in luke and gospel who are the lost primarily pharisees and text collectors and prostitutes and all sinners and the marginalized right so luke emphasizes that jesus came to seek out and save the lost the same thing when you read about you know luke 5 1 3 11 right catching people right out of water well out of their you know all you know difficult life situations right so catching people and saving the lost have to be related with each other and also in this story we see motives of feeling such as obstacle right obstacle you know what obstacle because there are many uh people crowds right jesus you know was pushed to the lake you know he couldn't find the place to teach because there are too many people you know pressing on him right just obstacle but he found two boats and he took one of them right peter sport so obstacle and and also motive of success and failure we saw an irony right irony between success abundance and well kind of failure or you know difficulty or crisis and also we see confession all of a sudden right confession that's only in luke we have here you know in in mark or matthew we see just a simple call story but luke is an extended version of jesus called story of appearance an extended version of a call story right in which we see peter confesses that i'm a sinful man go away from me lord right so discipleship as ongoing commitment and continuous change because confession and also leaving everything and following okay jesus in all their regards so we see discipleship before discipleship begins you must have a transformation word transformation you'll change your mind right through confession so lukan our call story as you see here is very complex call story plus mission story okay 7 30. it took one hour now and i will go through other methods feminist criticism feminists so reading the bible through feminist perspectives or through women's eyes especially in you know african-american women scholars they call themselves womanist readers but from the spirit-wise is similar you know whether you see feminist traditional feminist readings or womanist readings although there are some you know differences but by and large the starting point is the same why because somehow you know endocentric which means male-centered readings of the scriptures somehow are misleading right so women's voices are neglected but sometimes we don't find you know we mail our readers don't find you know the importance of women's you know voices in the text so reading the bible from feminist or womanist perspective or through the lens of a okay a women the assumption is text itself is endocentric again andro means um well male centric so male centered i think this is true right most of the biblical writings are coming from the hands of men because in asian society and culture right the culture is what male center the culture patriarchy so obviously people call texts reflect those cultures okay and their centric culture so we need a deconstruction deconstruction is necessary so oftentimes text itself is gendered and written by male with a male experience so we may see the issue of ideology and control and etc right so we should be careful about some male things or ideology that's where womenist or feminist readers are very much concerned about and concerned with the okay texts so obviously when you think about gender right gender is a social construction gender is never has never been neutrally understood in culture and in society certainly even today right when you are designated as a male and female upon society expects you'll be to behave differently right because gender is a social construction okay furthermore when you have a certain race and certain class right certainly gender goes with the you know race and class it's a very uh complex nature our realities we live you know so gender is certainly uh important uh how we understand the text because it's a social construction so text needs a reading rereading okay re re-reading of female characters through fresh eyes for example eve has been forever condemned in ways that eve is was seen as the seed of evil the seed of evil right is it really fair to read that way you know so now some feminist readers or women's readers say oh eve should not be read that way you know in sing singularistic you know a simplistic way okay somehow how we may understand evil differently so eve character right in genesis adam and eve and jezebel also write queen and she has been treated as wicked but how can we read her freshly or differently so women female characters are really appreciative in somehow okay same thing delilah i don't know how to plant delilah okay delilah antebora and jail all these are female characters okay so you know all these characters so you have a certain impressions about these figures but from famous perspectives you know maybe they will tell you different things about these figures and same thing you know women in the new testament right certainly one example of a famous critical reading is really making sense to us is romans 16 7 when you read this verse romans 16 7 paul says both junior and andronicus this jewish couple okay andronicos and junior both of them are the prominent apostles so junior the wife of andhra nichols also called the premier apostle apostle man and woman right husband and wife both of them are prominent apostles paul called them apostles but in later manuscripts we find the name of a junior which is the wife of you know andronicus junior is a female name but in later manuscripts we find all of sudden a different name which is what junior's s suffix s was added why s was added because juniors is a male name everybody knows that junius is a male name okay it's obvious name junior is a female name obviously back then in culture everyone knows junior is a female name but junior is a male name why the later manuscripts change the junior to juniors because they can't accept female apostleship right female apostles so they made the you know female name to male name isn't it interesting and also when you read the mary right mary mary can be you know the model of discipleship right mary you know mary and martha you know their story in john's gospel mary but also in in in the gospel there's a prominent figure right mary magdalene who is c you know some even argue that mary magdalene probably was the leader of a 29 johanna in community mary magdalene probably though was the leader of the johanna community but nobody's know for sure obviously but the point is one oftentimes new testament writings don't appreciate much of what women characters okay mary magdalene certainly or mary so how can we read the you know uh figures such as mary mary magdalene and also mary you know jesus mother mary right many different kinds of mary male readings that subjugate women's reading are investigated and challenged this is the greatest kind of concerns from uh womanist or feminist readings right male readings open up subjugate women's reading okay so that's why they critically reinvestigate and challenge male-centered reading in some respects so here for example we have genesis 2 and 3 okay as test the case for feminist criticism so we'll see uh several of feminist uh uh scholars first uh phil is a tribble she says when you read the genesis 2 3 you see the role of a gender okay the role of gender and original sin and fall and character of god right so the role of gender original scene how fall happened right and character regard and so forth and then she says there is a remarkable equality between the sexes in the original creation of humankind means human okay when you are you know translating atom but actually there is a human okay the first human is called the adam because taken from the ground you know the ground the human kind okay in the original creation of humankind there is remarkable equality between the sexes in other words she phyllis tribal argues that when god created the male and female in the beginning okay there's no hierarchy between the two sexes that's what she says okay which is not yet gendered then she argues only after the fall right after seeing after the fall hierarchy becomes a human existence tesla argument otherwise okay text doesn't say that but c reads that way okay that's interesting so only after fall hierarchy becomes and also you see there's a word helper in hebrew as their helper you know eve is named or called as helper but oftentimes when you read the helper eve as a helper you're in american culture helper usually means well like a secretary someone who helped you right help her but actually in hebrew text and many times as their helper is someone who is skilled or superior to that person in other words i can help you because i am capable of helping you as a teacher okay so i can be helper also card is a helper god helps us god is a helper the same hebrew word as error so when the text put eve as helper that doesn't mean that eve is secondary or inferior to adam that's very nice right i think that's good reading oftentimes we misunderstand eve because she is understood the helper helper no actually helper is someone who is really capable of helping i think that's a excellent insight her excellent insight and also she says woman eve right in in this story you know eve is more assertive and decisive while man is passive and compliant that's really interesting right read genesis one and two and two and three closely you will see how active eve was whereas adam was passive somehow right so character wise you know really uh interesting oftentimes you know we think a male are more assertive and decisive but in this story the opposite is the case the opposite we see the opposite eve is more affirmative and decisive well man passive and compliant isn't it interesting the other scholar mig bao she sees eve as character of great power great power choice marks the emergence of a human character choice is important in human lives right choice you choose is something right you choose to do something a lot of things in our human lives right we need to choose and also we have a right to choose so choice is fundamentally important to human lives that's why meatball argues that if has character of great power what kind of power choice choice marks the emergence of human character interesting still others like carol myers she said genesis 2 and 3 is not a story of the fall notice here what is it says right usually we read the genes two and three as well the story of a fall in other words how human fell how the arena sin came into the world right the fall original scene but she says no that's not the real point about this text but a wisdom tale wisdom tale that deals with the meaning of the paradoxes and harsh facts of life you know in asia right mediterranean and palestinian rocket world what are the the most industry i mean how people lived agrarian society right agrarian you know farming culture so what is you know a difficulty there labor right you have to labor the toil you know sweating hard oil but also the high rate of one infant mortality right and labor shortage there okay the harsh effect of life is reflected in this story that's what she's saying the harsh facts of life in ancient times in pre-monarchical agrarian society pre monarchical agrarian site okay harsh factual life is reflected right so she reads james 23 very differently from from the traditional you know scene story or false story two more persons scholar here sujan lancher and pamela mill they are radical feminists they are rejecting the text of a patriarchy okay this is uh some of famous readers read that way because sometimes they you know reject the text if that has you know if that text has a patriarchy because for them you know patriarchy text is bad right so they say for example genesis 3 16 as punishment if you read the genesis 16 as a punishment right there is a text of a patriarchy no hope but there is no hope if a man reads this text because men always thinking evil is a forever loser this is the text genesis 3 16. to the man he said i will greatly increase your pains in childbearing in pain you shall bring fourth children yet your desires shall be for your husband and he shall rule over you what adam right your husband he shall rule over you this well the clear the clear sign of control and patriarchy and hierarchy right so if you read this text or in terms of a hierarchy and you know making eve a forever loser then they say these people say this text is hopeless therefore they say we must reject okay some feminists say that too continuing with this feminist kind of land we can see uh poor and women women co-workers paul had women co-workers right phoebe phoebe and priscilla and many others okay paul has a women co-workers all of them are church leaders ministers actually like pastors today okay vive priscilla all these are church leaders a teacher for ministers and pastors same as a male pastor okay in palestine there's no differences between men and women in terms of what their work in the church in the community okay so women also praying in prophesying equally in the church with a man equally equally okay when you read first corinthians especially is true we pray prophesy just like as a men too no difference they all receive the spirit men and women are equal in christ colossians 3 28 there's no longer true magenta right free or slave male and female in christ there is no longer right such boundaries such distinctions all are one in christ all are one in ways of christ when you are you know following the way of christ you have to honor respect each other you have you have to help each other you are one you are in solidarity with each other so in that sense of equality otherwise paul doesn't say that you know you all are the same you must clothe the same clothing you know you have to eat the same food no right but diversity in terms of helping each other following jesus examples men and women are equal in christ in that regard equal spousal relationship is understood as interdependent interdependent first corinthians 7 because of interim ethics in other words paul's view is one spousal relationships must be interdependent interdependent means mutually dependent not either okay spouse dominating or controlling or deciding the other they have to talk to each other they have to decide together that's post understanding of pulse i mean spousal relationship okay it doesn't say you know man is higher than women or you know women cannot teach other men he never ever said that rather interdependent the female apostle junior we already saw right you know junior is so powerful a powerful a powerful just like command female women are also apostles marriage is discouraged because of interim ethics word in term ethics means right because the lord is coming back so soon if possible it's better for you not to marry not to marry okay but he says that is not my command but i advise you if you can it's better for you to stay in celibacy or if you are married right then what find much time right to devote to god right so find time to pray and helping people like that but if you are widows if possible don't try to remarry okay so paul's understanding of marriage is discouraged why because the end the end right the parusia is so soon in terms of interim ethics interim in general paul's authentic letters seven you read my book right paul's authentic letters we have a seven authentic all of these seven letters basically affirm women's place affirm women's place no questions but the only exception you have is well first corinthians 14 33 b through 36. if you read this you know section here right you may think oh paul is banned because he disallowed the women to teach and he saw patriarchal name patriarchal man patriarchal okay if you read the 1433b36 because this only place among his seven letters this text is very women despising almost women degrading women you know degradation degrading women okay but this text is a similar close to first timothy 2 11 15. first timothy 2 11 15 we call one of the pastoral epistles and these days many people believe that this letter was not written by paul okay this letter you know came to be written sometime after paul if that is true if that is the case we may wonder right some pastors or you know copies or editors in later time after a paul died okay they may have inserted a certain text here after 14 3a okay so in other words what you see this part of text probably is an inserted text from later hands later copies later hands okay if there is a soul that is the theory we call interpolation okay interpolation here i have interpolation next slide but before that let me read very very quickly so here you have a first corinthian 14 33 36 okay and here 33a this we believe a part of the original you know letter first corinthians now here you see what parenthesis like bracket translators put the bracket mark here parenthesis here as here which suggests right this text bracket text is not not the original part not part of the original text not part of original text okay they get the suggestion so for god is god not over not of disorder but over peace this we believe the paul said for god is god not of disorder but of peace because when you read okay all these previous verses right there's some kind of conflict within the church why because some say that you know i'm better than you because i speak in tongues other people say i prophesy so i'm superior to you right that's why paul says okay for god is god not all but this order bottle of peace and then you know this whole lot of strange kind of out of context text the text out of context as in all the churches of the saints women should be silent in the churches earlier okay paul says women prophesying okay women you know worshiping they all free to participate in worship but all of sudden paul could say women should be fighting in the churches actually we don't know why all of them this thing okay even theologically speaking paul never said this in other all seven authentic letters but only here in this place all of our blue okay abrupt kind of uh women should be silent in the churches for they are not permitted to speak yes you know in previous chapter chapter 11 women were speaking in the churches you know speaking in tongues but here they are not permitted to speak but should be surrounding it this is not probably in theology right paul has women co-workers women should be called it as the law also says what kind of law people never explain this and this for there is anything they desire to know let them ask their husband at home for it is shameful for a woman to speak in church for the word of god originate with you or are you the only ones it has reached okay having read this one now we can read first timothy 2 11 14. this we believe right you know postponing letter not written by paul probably and here you see very patriarchal patriarchal patriarchal very hierarchical gendered you know text let a woman learn in silence with full submission for the language and tone is very clear and straightforward right and putting a stab on women in the church so to speak let a woman learn in silence with full submission how can you learn in science with full submission if you're women right learn in silence not speak at all i permit no woman to teach or to have authority of a man very gender hierarchy right in the church women can't shouldn't teach this on pauline paul never ever said except for this thing that's why we see this probably you know this text is coming from the later hands because in all other you know his seven authentic letters he affirmed the place of women consistently throughout his authentic letters but this text is very much like one the later text okay not written by paul first timothy she is to keep silent for adam was formed first then eve this is a matter of interpretation right you know that is the interpretation coming from first timothy for adam's form first and e but because of this you know adam is superior to eve adam is superior to eve simply because adam was formed the first the text doesn't say read the genesis 2 and 3. the text doesn't say simply because adam was formed first adam is superior okay but some people reading genesis in ways that they want to put a stop on women they interpret the genesis 23 in such a way to profitability and adam was not deceived but the woman was deceived and became a transgressor too bad for women right but adam was not deceived at all well he was a culprit too right he was participating in eve right you know just a single doubt and it's just evil you singled out as taking all responsibility yes she will be saved through childbearing or where is this idea coming from she will be saved through childbearing very much like about society in christianity remember even america right you know just 100 years ago until 100 years ago you remember women have not voting rights even in the church women's job is primarily well just kind of you know very thoughtful right very submissive okay otherwise just you know domestic job right your job is domestic okay child bearing you know supporting your husband yes you will be saved through childbearing provided they continue in faith and love and holiness with modesty so my point is right so probably most probably this strange passage in first corinthians 14 this may have come from the later text if that is the case this text problematic strange text women degrading text is an interpolation this technical interpolation means simply uninserted the text insert the text because as we have read this text this seems an intrusion intrusion because not an automatic flow of the text okay an intrusion and a needle is addition out of context okay so that's why as i explained to you already so we may consider first corinthians 33 36 as interpolation so women's you know and main gender issue was the issue of you know paul for church so let me skip this one because i explained to you already somehow okay when i was reading my first timothy to 11 14 okay certainly we see very clear hierarchical and patriarchy there you know it's very clear from the this text women should not do anything in the church just learn in silence with full submission i don't know how it's a possible but very patriarchal patriarchal and hierarchical text now the last part of my you know presentation is about post-structural and ideological social economic and cultural criticisms now moving to a more critical self-critical reading of the text because of postmodern culture and philosophy post-structuralist or deconstruction requires critical imagination in other words test everything when we begin this class okay we read i talked about the first timothy first thessalonians 5 21 test everything and hold fast to what is good that is the spirit of the postmodern or you know post-structuralist reading so from modernity to post-modernity so briefly you need to understand where we are in terms of you know kind of time and culture the historical stages of modernity you need to understand you know where is the modernity where you live historians say we live in modernity now right modernity you use internet right we use automotives right we use a lot of you know different things because of you know modernity modernity began with the renault fans renault fans in 14th and 16th century in europe right the characteristics of the renaissance have to do with the secularism you know secularism secularism the world right and the church go together in a way secularism we live in secular culture but at the same time right secularism is nothing but i mean today right the church exists because of the world of secularism and humanism humanism means what humans are at the center of the culture right humanism we decide the human we decide we are not just believing in god but we also have you know faculties of thinking autonomously right deciding so that's humanism because of this right renaissance kind of a trend there was the revival of art and literature right new study of classic literature and new learning all this is the result of a renaissance and also we experienced the reformation okay in you know reformation right catholic church medieval church okay it was challenged by the reformers such as kelvin and martin luther right and chavingly and others in germany and swiss and elsewhere in europe so the reformation took place in 16th and 17th centuries because of the reformation you know right the you know the latin bible was translated into many different languages including english right so the reformation was very influential to the following you know eras of christianity and also we experienced the scientific revolution in 16th and 17th centuries you know steam engine right and electricity and so forth the many things have been developed you know in in scientific revolution and then we have the enlightenment in 19th or 18th century enlightenment the enlightenment this is for example right the western intellectuals rediscovered you know who we are in terms of very positivism about humanity in other words they say we are enlightened we can decide our own destiny simply saying they are very positive about human culture you know civilization and even about the future for the enlightenment enlightenment basically humans becoming autonomous okay enlightenment and we also have a politically speaking life through french revolution right so democratic kind of a society coming in because of revolution and industrial revolution you know 18th 19th century here industrial revolution here steam engine sorry i don't think here steam engine here okay so don't take uh the fact if i say something maybe i may be wrong you know even the electricity was not developed here but much later time but anyway my point is this okay so the the the quick investigation of historical times of modernity okay that's where we where we are and where we're going you know we need to understand the modernity so modernity because public scholarship as you know today is influenced by what modernity right we live in modernity we are also practicing public interpretation by the implications of all kinds of things happening in modernity so modern world derived from latin model which means of today okay there's a modern or what is current that distinguished from the earlier times so the concept of modernity refers to the new models of social life and organization developed in europe and countries of european origin since the 16th century and fully evident by the early 20th century the term modernity and modern are commonly used in contrast to tradition and the traditional modern biblical criticisms are the product of modernity that's why i just explained this kind of history modern biblical criticisms are the product of what modernity historical critical methods and social scientific approaches sought a single meaning or truth okay when we are talking about historic critical methods and social scientific approach these are direct air of modernity now let's compare modernity with post-modernity because some people argue that we live in post-modernity while others say we still live in modernity while we are having new you know modes of life that some people say you know post modern culture and philosophy okay but that is arguable anyway whether we are completely you know away from or separate from modernity really we enter the new mode of life above modernity that is contentious but there are some distinguishable points between modernity and post-modernity okay so you don't need to buy all these things as a fact but rather kind of you know there are some differences between modernity and postmodernity for example modernity certainly emphasizes what region human faculty reason right you are thinking animal in other words okay you have a reason rationality you know you have to think we are not just you know behaving like just animals right because we have a reason thinking capacity so reason enlightenment because of enlightenment right we we discovered our own well faculty which is a reason thinking part of humanity in contrast post-modernity reason is a part of post-modernity but we are emphasizing experience and reality in addition to reason i think you you may understand right you see this this way i mean in this in you know world right the culture you know it's very much what experience based culture right you know grassroots people their new understanding of science reality and so forth right people don't live simply by hierarchy now you know they are really you know respecting their own ways of life their own culture right so experience reality is important part of you know who we are and how we analyze the world in modernity either or logic was emphasized in other words if something is a truth then the other thing is wrong okay either or logic but in post-modernity people argue we live in both end or beyond in other words sometimes there's no clear boundary between this and death for example when you are immigrating to this country from afghanistan okay by the way afghanistan refugees are coming to this country right when they come to this country they are immigrants when they come to this country as an immigrant one of the issues they face is one cultural identity they came with the f african you know afghanistan identity culturally and religiously in many other ways right afghanistan identity but when they come here they are pressured right something different i mean they're pressured for example you know choose american way you know or culture or you know many other things right so there there is a pressure between you know maintaining you know their own culture versus here american way of living right so traditionally you know hear many people say to immigrants you immigrants have to be immersed and learn english only and they learn only american way of life okay so give up on your previous culture and life so you have to be reborn with americanism so to speak right nowadays as you know spanish is like a second you know language for many people in this country right you know when you call uh companies you know automatic you know phone voice says okay have a look so all i'm saying is this okay in post-modernity now we understand the immigrants differently not following the traditional logic of either or whether you choose your own afghanistan or america but now we say you can be both afghanistan and american both end and also you may go beyond what you are right somehow creating a third identity of space as an afghanistan american right there is because of postmodern kind of thinking i think the rest is similar so let me go quickly so here emphasizing modernity single meaning right and meta narrative meaning what one story and also emphasize unity in the sense that almost same needs right you you have to follow the you know the the bigger a strong voice of unity like a white culturalism okay oftentimes you know people immigrants other people here coming different race ethnicities they are often times are pressured to become white kind of american way of life okay if there is a unity right then oh okay that unity is not good right some other people say oh diversity and what kind of diversity right so modernity often emphasizing unity you know unified way of life and culture and so forth there's a tendency right unity even today when you talk about church right we are one we are united we are one what does that mean unity what kind of unity you know who is unity who control who understand the unity self-confidence and deductive approach deductive approach means top down top down you know because god says and so i am pastor so you must listen to me that kind of approach top down the postmodernity is different you know there are multiple meanings possibility of multiple meanings and also local story on many stories not only meta one story but here many stories are celebrated many stories many different cultures are celebrated here diversity rather than unity but union you see here the different language right you know it's interesting for me i don't know whether you read my book you know in that chapter right i think some of you refer to that idea and you know some of you like that idea because the traditional reading of the body of christ is what so much the same is unity kind of a reading but i argue you know not unity but body of crisis union and all for diversity in post-modernity self-criticism is also coming in okay in modernity oftentimes there's no room for self-criticism because people are so confident about themselves right i am teacher you must follow but here on post-modernity you know we emphasize what empathy and humility right and self-criticism and the approach is not deductive but inductive approach inductive approach means one bottom up right bottom up we see god through our human experience inductive approach so for runners of uh post modernity let me go quickly because you don't need to know everything here okay just an idea okay person name okay i think you may have heard of this name emmanuel kant is the father of a modernity why because he emphasizes duty-based deontological view of ethics what this means is there there's one universal rule in the world so all people in the world must follow the same universal rule that is his idea okay universal law they have other views of ethics too such as virtue ethics moral character so you have to you know you know you have to uh grow your character moral character okay that kind of ethics we call virtual ethics the other kind of ethics consequentialist means utilitarian ethics but these are different from universal law but counter-emphasize universal law there must be one universal law law which must be applicable to all people in the world regardless of who they are okay so that's very interesting and also he distinguishes between nomena and pinamina okay the idea of numena discreet word which means the thing in itself the thing in itself the thing in itself there are many things in the world right you may think of a love you know in abstract language right abstract abstract concept like love the thing in itself the thing in itself is impossible to understand test his idea so there is fundamental gap between numena which is the thing in itself and phenomena phenomena means what the thing as it appears to an observer the thing as it appears to an observable in other words love itself is hard to understand but what we know is because of something happening right with a love so there is a fundamental difference between nomena and phenomena it's very uh theory but you don't need to know everything but just let me read anyway hegel he has a dialectic philosophy dialectic okay dialogue dialectic he argues that history progresses with dialectic between theses antithesis and synthesis this is means okay in certain period of time there is main argument or main culture kind of you know a philosophy this is the dominant philosophy at a certain point of time okay and then there is what also arising of antithesis if there is a dominant philosophy there's always kind of a countering you know of philosophy coming in there is antithesis and because of the fight between theses and antithesis and then the result is a synthesis the synthesis is you know the word synthesis right integration synthesis is the result of inner action of this is an antithesis so he believes history progresses with this kind of a dialectic between these entities synthesis at different times but historically proved true i mean this idea proved true no okay but he naively thought about very you know a positive history positivism about history and humanity hegel benitez this guy is very interesting he's very critical of a modernity he says there are two narcotics in europe one is alcohol the other one is christianity so you don't like right why he says christianity even just like alcohol because when nietzsche lived in europe right you know church and christianity in europe was just secularized it's just nothing more than garbage in some sense because they are not really helping the real people right just christianity is almost like a opium like alcohol so even he argues god is dead right many people say god hallelujah but he says god is dead why because god is not working for people because you know christianity and the churches they worshipping god but they are not really you know interested in transforming and helping the world so he argues we have to deny one truth in other words one claim right one claim open people say this is the way follow me but he says no we have to be careful okay deny one truth michael fuko he critiques of knowledge and power because power produces knowledge think about this thing you know i idea power produces knowledge if you are a dictator if you have a such power to make an impact on their world sometimes okay bad people also who are like a dictator fight they have a power whatever power you have power produces knowledge right if you have a power because you have power you can make a certain you can disseminate you can spread spread right certain knowledge to people because you are in a position to do so that is michael folk of theory he's very smart guy okay he's very critical of a modern you know of scholarship in the way that oftentimes while you say that oh i'm a scholar i'll tell you what is what right this is what all what it means the bible what the bible means knowledge okay so but he and he criticizes i mean critique not only in christianity but you know modern culture at all okay so anyway this guy has been there has been very influential in forerunners of post modernity and the other guy czech territor jacques verrida is a french linguist his idea is often called deconstruction deconstruction he emphasized deconstruction very deconstruction this means self-collapsing system of a literary work but still very complex okay self-collapsing signal liberal work what does it mean he argues that okay the linguistic structure doesn't give you only one possibility of a meaning okay even you find a certain literary system test system may conflict or may collapse with other alternative system self-collapsing system there is a difference this is uh he made a coin that is term okay this is not english word right give for runs this is the combination of the two words differing which means different right not the same different differing and differing which means postponing so why he made this a new world because you want to emphasize two different things here one is differing the other one is differing in other words meaning should be different in context okay meaning should not be understood only one way oftentimes we we say there okay there's one meaning my meaning is true and never changing but he says no it's not meaning differs okay and also meaning sometimes should be deferred in other words you can't decide meaning today for all other people right there is a humility kind of modesty comes in so differing and differing so he uses this technical term difference so deconstruction means dismantling this maybe you understand your page 256 your textbook deconstruction means dismantling this is the key word dismantling what the seeming coherence of the text the seemingly coherent the text okay many people will tell you all the meaning of this text blah blah blah because we may find that destruction outline blah blah blah right but here he argues we need to dismantle the seeming coherence of the text and we need to read it in a new way in a new way that resists closure closure in other words deconstruction is saying that meaning is open-ended meaning is open-ended meaning can be closed this is a marvelous idea right in a new way that resists what closure text can be closed okay it's very a philosophical theoretical idea but that's what he argued and he emphasized this construction is not destruction or relativism this is my way of explaining to you okay sometimes people misunderstand and saying that oh deconstruction is bad because deconstruction is destructing faith when when we are applying deconstruction method to the scriptures some people are very worried about you know are concerned about this method why because this construction is immediately translated as destruction of the scripture okay or destruction of a faith well some people think of relativism oh deconstruction relativizes okay uh public interpretation uh thinking that or any meaning it is okay you know any meaning is acceptable no that's not what deconstruction is about this construction is about dismantling the seeming coherence of the text seeming coherence of the text and reading it a new way in a new way by resisting closure okay it's very of deliberate and the conscious reading which reject rejects what the dominant interpretation rejecting the dominant interpretation so let me read this part from your textbook and then you'll better understand what you know about what is construction interpretation what deconstruction this technical term okay and people have study when you hear deconstruction means basically this kind of thing so it has deconstruction has strong ethical implications the reaction to reaction against traditional ethics of obligation let me read again okay it has strong but ethical implications the reaction against traditional ethics of obligation is grounded in the assumption that rule-making is a form of violence or coercion rule-making is good but also what can do harm to you is it true right you know congress makes rule right here and there present also makes someone executive you know what laws executive orders like that rule-making even in your community in your church well always we are mindful of a rulemaking right by rule making we can organize you know things better but at the same time rule making can be what a form of violence or coercion right so there are both good and bad that you know somehow both pros and cons side them right the emphasis on undecidability so there is intentional emphasis on undecidability on the plural meaning of a text is intended to challenge to challenge what reigning meaning you know dominant right reigning orthodox and dominant social groups that's why we call strong ethical implications right deconstruction intends to challenge reigning orthodoxies and dominant social groups you see deconstruction a construction there's a custom there's tradition right and you are asked to follow accept the tradition not to construct yourself wait a minute okay we need to challenge and because there is another way of reading the text so deconstruction is an attack upon the social and institutional powers that justify their power and authority by appeal precisely to a structured world in which they hold a recognized and often dominating place post-fractalism empathizes the openness the play of the network of relations the imperfections in the text that disallow consistent patterns look here disallow what consistent patterns sometimes right you need to challenge some parents whether in biblical studies or in culture and society right you know resistance protest right that is what the spirit of deconstruction so deconstruction calls for a re-engagement in a more inclusive frame this is the conclusion what deconstruction is about deconstruction calls for what a re-engagement in a more inclusive frame okay so you can challenge the dominant readings because you may see other alternative ways of reading so the question is oftentimes we need to ask okay who is served and whose unity and so forth okay just few more slides parable is an example of a deconstruction new parable jesus told the parables right lots of parables you know parable parables subverts the world of heroes interesting right parables for virgila the world of hearers rather than establishing the world of the gospel hear the gospel means right the world of the gospel means one you know sometimes you propagate you know the knowledge that you know right so that you want to help other people right to learn some new things that is the world of the gospel right you establish you teach some people right so that they may construct themselves with a new knowledge that is traditional teaching right but parable is not about traditional teaching okay parable subverts the world of heroes in other words parables challenge your traditional thinking okay so the role is different right sometimes we need to learn proverbial knowledge proverbial wisdom right for example you know when when there's a hot water right the probable wisdom is what you should not touch on the hot water okay proverbial wisdom okay but other times you need to unlearn unlearn test good language right unlearn something because you have you know a mistaken of you of something right for example you know society tells you right the rich are the sign of blessings of god right you know society will tell you okay if you're rich you must be well good you you you are blessed by god you have done something good so god bless you favored you loved you the parable says no your wealth is not the sign of god's blessing but because your ambition to have more right you're greedy right so parable subverts the world of heroes because heroes sometimes have mistaken or accepted the standard of the world so myth making is a conventional wisdom right some myth making this is kind of uh you know in society or every culture there is a kind of a mismaking right for example america is the country of choices opportunities okay there is a myth right many people believe and come here right you know america has a lot of choices this is like the kingdom of choice right so yes it's true and in some sense it is true right you know relatively speaking yeah this country you know provides a lot lots of choices and opportunities certainly you know even in education system right yes certainly terror could loans right federal loans right people even people may have right the opportunity to attend schools right you know from uh elementary to you know college yeah somehow myth making is important to maintain society or even nation right as america as a nation myth making right you know it's some sense of ideology right we need ideology or philosophy if you will right there is a myth making don't think mr making just you know kind of a uh uh you know empty world myth making is something you know a bad thing no this making is needed in every society that is conventional wisdom the parable is not like a myth making because parable is a story test alongside of life for the sake of leading the audience to see something differently this came from the scholar marcus borg okay this is by the way that definition of the parable parabolae in greek parabola parabola that is actually a parable right from parabola greek word the parable and that means actually a story kept alongside of life for the sake of leading the audience to something differently okay so parable subverse the world of heroes so traditional reading of the body of christ because you have read my book right so i'm not going to repeat this thing certainly right body as an organism metaphor you are one in you are the body of christ you are one you know you're unified because you belong to christ okay christ the owner of the head of the community the empress is a unity right just one oneness tell the tradition reading but based on deconstructive interpretation of the body of christ which i did right in my dissertation back in 2006 that's really long ago right i can't believe a time passed so fast 2005 and six i defended my uh dissertation which is about first corinthians in particular first corinthians 12 where you see the body of christ metaphor right so i interpret the body of christ alternatively and differently from all other readers throughout the time until now okay i read the body of christ as christ-like body christic life christ christi community christ-like community christ-like community this kind of reading is possible yes grammatically possibly why because you know when you read the body of sin these are also similar construction right the body of christ this kind of phrase we call genitive phrase the body of sin in you know romans 6 6 this is translated as a sinful body right the body of sin you know sin rule the body or sinful body so sin modifies body sin ruled by a sinful body same thing here the body of christ christ modifies body so christ like a body christ like a community christ like living okay so anyway if you read that way well the a whole lot different okay i hope you understand what i'm trying to say then the question is one you corinthians as a plural you are the body of christ right we can understand that phrase sentence you must live like christ individually your christian body you are ruled informed by christ you are ruled informed by christ in other words you have to leave christ like christ you leave his spirit his faithfulness right paul emphasizing when you gather in the christian community you are united to christ therefore you have to live like christ you are united with christ that's what one needs you know what the body means body of christ means that's my understanding so if you read that way emphasis is not merely unity but union and solidarity in christ so ideological criticism i said about this thing here and there so the thing is there's no preposition list interpretation you know from the class you know week one i emphasized right in my book public interpretation you know no meaning is possible without the reader that's what this is about there's no presupposition less interpretation which means every interpretation is what presupposed right presupposed good or bad i'm not saying presuppose the reading is a bad but simply saying well every interpretation is presposed because we are reading the text which means ideology is involved ideology everyone has his her own ideology kuru or bad okay ideology is a neutral term everyone has ideology so for example lewis although there's definition of ideology is often well accepted by many people he says ideology is a representation of the imaginary relationship of individuals to their real conditions of existence let me say again ideology is what a representation of what imaginary relationship of individuals okay who are individual you right your imaginary relationships to your real conditions of existence in other words when you think about what marriage is right you all have your own ideology about marriage okay because you have personal right you know experience you know different thinking about thought about you know marriage so each one you have your own representation you have a representation of your understanding of a marriage in in the context that's what means so bottom line is what we all are involved or having our ideology okay so ideological criticism requires a high level of self-consciousness high level of self-consciousness okay raising critical consciousness about what is just unjust about of lived in relations that altusa describes so you may read more on this so very a self-conscious reading that is ideological criticism in some sense this criticism echoes right deconstruction echoes to construction so this is an example that you are asked to you know read a robert uh you know warriors uh article he is a native indian or american indian okay who have a journalist who has a phd and also he you know wrote things about you know old testament so his question is how to read the extra story from ideological criticism okay robert warriors article title very small like a magazine type not really scholarly developed article for but very sensational very you know uh impactful okay influential reference there's still many scholars and other people are reading his small article the title is canaanites cowboys and indians very interesting you know canaanites right biblical right story cowboys you know where this coming from right american west cowboys right american frontier okay there is a fight between right you know the white settlers european settlers right you know taking this land and you know cowboys and then indians you know india okay both inhabitants here in american indians and then deliverance conquest and liberation theology today so let me read quickly so liberating for some group an oppressive narrative for others so he problematizes okay he takes an issue with what this story of exodus you know liberation story you know many christians read ask the story and love excellent story because there is a liberation story but he points out what about this liberation story for those who are subjugated and killed expelled right what about those you know narrative which is not good for some others like a canonized like indians so for the israelites you know this story acts the story is liberation and conquest of the canaanites somehow you know it's a justifiable justifiable story victory and churchness ideology comes in but for the canaanites their story of subjugation right for the native americans the traditional reading of this text is problematic why because they also are fighting with the you know canonized right because when candidates you know demolish so indian native indian okay they also hear oh we have the same destiny so he asked robert warrior asked native americans were identified with canaanites as others conquered and melt away is this the way of freedom for these israelites the israelites european settlers dropped them out where are stories from the canaanites the story are you reading right this is really pognant poignant right sharp pointer of this you know liberation story that jews and christians reading such a liberative way but what about okay reading this story from canaanites and indians perspective the real challenge to the narrative itself so this i i quote the post modern bible warrior makes the hermeneutical and historical point that the myth of the chosen people and the exodus and conquest narratives provided what the puritans puritans and other european settlers in north america with the biblical text whose particular ideological reading certified the destruction of indigenous people oh you understand right certified what the destruction of indigenous people yeah this ideological criticism come in social economic criticism is a liberation theology relate to the reading so i'm not going to read all this so you may read your chapter but basically liberation theology right liberation you know reading of scripture that is all social economic criticism emphasizing black theology right and asian theology liberation theology you know and other ethnicities in other parts of the world they all live biblical stories one way or another with focus on liberation so certainly understandable the last part is cultural criticism like african-american criticism so let me emphasize just these things reading the bible from an african-american perspective certainly these days we we see an increasing number of uh african-american uh people call you know phd and scholars are still you know african-americans well underrepresented in academic study and setting okay if you are really interested in academic study you might consider okay you might consider doing some great things and making some good contributions to public interpretation reading the bible from africa perspective studying africa and africans as part of a biblical story when you read the egypt which is important right in geographically in historical speaking in old testament certainly egypt and ethiopia you know in new testament in old testament so stony the road we throw the african-american public interpretation pool you know this book right it's kind of a foundational book for helping you you know how to read the you know uh scriptures from african uh perspective other people emphasize the politics of omission you know point point now i mean okay point out the political omission because african players in the text of exodus is important but sometimes we don't see the existence of african people or place in the text of exodus okay so there are a whole lot of issues in terms of african-american reading one example this is a simple example but this is really interesting you know when you read the song of solomon one five there's issue of a translation okay oftentimes you see kjb king james what version i am black but calmly oh totals of jerusalem here you see bud calmly okay i am black but calmly you know you're conscious right so black is not good but calmly right so but means somehow right you know but here niv also similar dark mi yet lovely but yeah right okay it's contrast but nrsv this most natural and grammatical and uh you know context based okay translation context based without judging anything right i am black and beautiful here and okay because the hebrew you know the conjunction you know is translated as actually both and and but but in this text when you read the song of solomon this passage okay the author whoever wrote the song of solomon doesn't convey this idea of you know contrast between black and beautiful right but rather n is natural but also you know the hebrew conjunction means end that's more natural so i am black and beautiful certainly right this is working you know i'm black and beautiful you know it makes sense and it works in grammar and in this context but as you see here right many times we have very traditional translation i am black but calmly but yet lovely but actually better translation end black and beautiful okay so here are some resources stony wrote true to our native land this is a collected okay uh volume 20 all the public books are commented by african-american you know scholars through to our native land i found god in me you know this is a kind of a collected volume uh in which you will see a lot of african-american scholarly articles and other pieces so my colleague mrs smith compiled this book it's good resource for you okay to understand you know who else i mean who are some african-american uh biblical readers whom you may you know follow okay i found god in me compiled resource book and also mrs smith have a book called insights from african-american interpretation insight from african-american interpretation she talks about a lot of cultural issues modern day okay how we can read you know biblical texts from african-american experience and perspectives and so forth so womanist minority and asian public interpretation latino latina people interpretation all this thing can be understood alongside of okay cultural criticism womanist minority asian latino or indian there are many still things are developed right so ongoing because reader driven interpretation still are sophisticated and being developed so the business is not ended yet postcolonial emphasizing you know power relations political power unequal power relations in the geopolitical arena you know in global scale so post-colonial deals with criticism race imperialism colonialism identity ethnicity gender place operation resistance all kinds of things in terms of unequal power relations in the geopolitical arena are the topic of colonial criticism because i had to cover so many so i came to the last screen okay i know you know we covered a lot but don't be overburdened okay because you'll take time if you want to know more about the specific things you can go back to your you know textbook okay they're always you know this textbook can be you know with you for some time so don't worry too much group discussion