By Tat-Siong Liew
This quantity strikes literary feedback of the Gospels additional into the socio-political fight for liberation - rather, into the area of colonial/postcolonial discourse. Taking heavily the idea that Mark's Gospel used to be written less than Roman colonization, and utilizing "inter(con)-textuality" as an underlying conception, it examines the relation among Mark's tale of Jesus and colonial politics, specifically Mark's emphasis at the parousia and his buildings of colonial matters. It argues that Mark's apocalyptic concurrently resists and reinscribes colonial ideology when it comes to 3 subject-positions and subject-matters: authority, business enterprise, and gender. Juxtaposing apocalyptic and politics, dissidence and duplication in addition to chinese language American narratives and the Markan attempt, this quantity seeks to reconsider the fight for social switch and the connection among cultural politics and Gospel experiences.
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Extra resources for Politics of Parousia: Reading Mark Inter(Con)Textually (Biblical Interpretation Series)
Sample text
He sees the Bible as a cultural icon that helps justify this country's independence, its cruelty against native Indians, its practice of slavery, as well as its imperialistic policies both within and without. 38 Using a language that reminds one of Frye, both Dean "prophets" who lead and inspire an otherwise helpless and passive people (see also Stuart Hall for a helpful discussion of both the political importance and political limits of intellectual work). Rather than understanding critics and masses in a hierarchical manner, it is more helpful to see the two in a relationship that feed off of one another in an interdependent and mutually enabling manner.
Miller is far from being the lone voice on this subject; see, for example, B. Johnson, World, 45; J a n M o h a m e d and David Lloyd, "Introduction," 15-16; and Asha Varadharajan, 15, 20, 31, 138. In addition to the "minority factor," this difference has also been attributed to North America's postcolonial suspicions (Friedman, 155, 160), and the contrasting experiences that people on the two sides as to categorize most problematizations of writing subjects as "meaningless piety" ("Can the Subaltern Speak," 271).
O r as Appiah remarks, referring to a sculpture, Man with a Big>cle, which is the creation of an African artist: . . [the sculpture] is produced by someone who does not care that the bicycle is the white man's invention: it is not there to be Other to the Yoruba Self; it is there because someone cared for its solidity; it is there because it will take us further than our feet will take us; it is there because machines are now as African as novelists. . and as fabricated as the Kingdom of Nakem ("Post- in Postmodernism," 357).