Biblical Performance Criticism

Orality, Memory, Translation, Rhetoric, Discourse, Drama

Text Size
Thursday, November 23, 2017
Welcome, Guest
Username: Password:

TOPIC: small group discussion questions

small group discussion questions 3 years 2 days ago #6

  • Rafael Rodriguez
  • OFFLINE
  • Karma: 0
The following questions largely derive from the work of sociologists Barry Schwartz and Gary Alan Fine. Whether you're new to social memory research or are active in the field, please feel free to post additional questions that interest you.

PS We are especially interested in answers to the last question. If you are someone or know someone working in areas relevant to social memory and identity, please feel free to respond with your (or their) information.

All best,
Rafael
  1. What significance—if any—is there to framing early Christian authors as “reputational entrepreneurs”? Does this perspective open up new questions and/or understandings of familiar data?

  2. In what ways do canonical texts (Hebrew Bible, New Testament, Mishnah, Talmud, etc.) present us with dominant voices that reflect and convey the interests and perspectives of institutionalized centers of power?

  3. In what ways do canonical texts (Hebrew Bible, New Testament, Mishnah, Talmud, etc.), like their extra-canonical counterparts, present us with marginal voices that reflect and convey the interests and perspectives of outsiders to institutionalized centers of power?

  4. How/where do we see salient examples of “keying” as “matching the past to the present as a model of society, reflecting its needs, interests, fears, and aspirations”? In what ways might these examples of keying suggest the precariousness of the past as social identities in the present shift through time?

  5. How/where do we see salient examples of “keying” as “matching the past to the present as a model for society—a template for thought, sentiment, morality, and conduct”? In what ways might these examples of keying suggest the obduracy of the past in the face of shifting social identities and conditions?

  6. How/where do we see salient examples of “keying” as “matching the past to the present as a frame within which people find meaning for their experience”? How does this semiotic (“meaning-making”) function of memory relate to the past as model of and as model for society?

  7. How do problematic social identities affect the ways in which and motivations for which groups recall the past? Can we see examples of marginal social identities affecting the content, discursive form, and/or function of memory in any of our ancient texts? Can we see examples of more centralized or elite social identities responding to challenges posed by these marginal social identities?

  8. What hermeneutical adjustments are required by the varied genres of extent texts (narratives, letters, sermons, prophecy, poetry, community manuals, apocalyptic, etc.) if we hope to analyze how the past was used in ancient Judaism and/or Christian origins?

  9. Who is presently addressing questions concerning the nexus of memory and identity in ancient Judaism and/or Christian origins (doctoral students as well as established scholars)?
The administrator has disabled public write access.