By Hector Avalos, Sarah J. Melcher, Jeremy Schipper
ISBN-10: 1589831861
ISBN-13: 9781589831865
The burgeoning box of incapacity stories has lately emerged in the humanities and social sciences and, therefore, incapacity isn't any longer visible because the organic situation of anyone physique yet as a fancy made from social, political, environmental, and organic discourses. The groundbreaking essays of This Abled physique have interaction religious study in dialog with the broader box of incapacity reports. They discover using the conceptual type incapacity in biblical and close to japanese texts and look at how conceptions of incapacity develop into a method of narrating, analyzing, and organizing human existence. utilizing assorted methods to biblical feedback, students discover methodological matters and particular texts on the topic of actual and cognitive disabilities. Responses to the essays by way of verified incapacity activists and teachers operating within the social sciences and arts finish the quantity. The participants are Martin Albl, Hector Avalos, Bruce C. Birch, Carole R. Fontaine, Thomas Hentrich, Nicole Kelley, Janet Lees, Sarah J. Melcher, David Mitchell, Jeremy Schipper, Sharon Snyder, Holly Joan Toensing, Neal H. partitions, and Kerry H. Wynn.
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Extra info for This Abled Body: Rethinking Disabilities in Biblical Studies
Sample text
Abandoned by his personal god, the poem’s narrator loses his powerful position and his influential friends. In Tablet II of the Babylonian poem, the man describes numerous disabilities brought on by an evil vapor, a malignant specter, and a demon. He experiences a loss of vision and hearing; he complains of numbness, paralysis, extreme weight loss, and incontinence. I took to bed, confined, going out was exhaustion, My house turned into my prison. My flesh was a shackle, my arms being useless, My person was a fetter, my feet having given way.
A textual variant reads, “[H]e shall support (both) the second wife and the first-ranking wife” (Roth 1997: 35). Similarly, §148 from the Laws of Hammurabi (ca. E) stipulates, “If a man marries a woman, and later la’bum-disease seizes her and he decides to marry another woman, he may marry; he will not divorce his wife whom la’bum-disease has seized. She shall reside in quarters that he constructs and he shall continue to support her as long as she lives” (Roth 1997:109). La’bum (or li’bu) likely refers to an infectious skin disease (Roth 1997:141; cf.
These two texts provide a rare window into ancient Near Eastern attitudes toward good health, illness, and disability, but they nevertheless raise more questions than they answer. ” The people of ancient Mesopotamia were aware of the natural and infectious quality of many diseases (see Scurlock and Andersen 2005:13–25). Instructions for the treatment of a sick princess in a letter from the Old Babylonian archive at Mari (ARM 10 129) provide the clearest evidence of the ancient appreciation of natural contagion: “Now give stern orders that nobody is to drink from the cup from which she drinks; nobody is to sit on the seat on which she sits; nobody is to lie on the bed on which she lies; and many 15.
This Abled Body: Rethinking Disabilities in Biblical Studies by Hector Avalos, Sarah J. Melcher, Jeremy Schipper
by Mark
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