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A Postcolonial Reading of Mark's Story of Jesus

A Postcolonial Reading of Mark's Story of Jesus Book Reviews / Biblical Interpretation 19 (2011) 337-356 347 © Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156851508X285439 A Postcolonial Reading of Mark ’ s Story of Jesus. By Simon Samuel. New York, T & T Clark, 2007. Pp. xiii + 191. e purpose of Samuel’s book is to read the Gospel of Mark as a story produced by a minoritarian community that is creating a space in-between the Roman colonizing power and a relatively dominant Jewish nationalism. Samuel wants to show that Mark is neither a pro-colonial nor a nationalistic anti-colonial discourse, but rather an am- bivalent and hybrid discourse that—similar to postcolonial novels of our time—affili- ates and disrupts both internal and external colonial discourses (4-5). Having introduced the postcolonial troika (Said, Spivak, and Bhabha) and postco- lonial theory as a critical practice in biblical studies in chapter 1, Samuel begins chap- ter 2 with a wide look at the discursive context of Mark in the Roman Empire. He looks at many Greek and Jewish texts in this period that could be read as responses to Roman expansion, or—not unlike today’s postcolonial literature—as examples of the periphery ‘writing back’ to their empires (37; cf. Aschcroft et al., e http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Biblical Interpretation Brill

A Postcolonial Reading of Mark's Story of Jesus

Biblical Interpretation , Volume 19 (3): 2 – Jan 1, 2011

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Publisher
Brill
Copyright
Copyright © Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0927-2569
eISSN
1568-5152
DOI
10.1163/156851508x285439
Publisher site
See Article on Publisher Site

Abstract

Book Reviews / Biblical Interpretation 19 (2011) 337-356 347 © Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156851508X285439 A Postcolonial Reading of Mark ’ s Story of Jesus. By Simon Samuel. New York, T & T Clark, 2007. Pp. xiii + 191. e purpose of Samuel’s book is to read the Gospel of Mark as a story produced by a minoritarian community that is creating a space in-between the Roman colonizing power and a relatively dominant Jewish nationalism. Samuel wants to show that Mark is neither a pro-colonial nor a nationalistic anti-colonial discourse, but rather an am- bivalent and hybrid discourse that—similar to postcolonial novels of our time—affili- ates and disrupts both internal and external colonial discourses (4-5). Having introduced the postcolonial troika (Said, Spivak, and Bhabha) and postco- lonial theory as a critical practice in biblical studies in chapter 1, Samuel begins chap- ter 2 with a wide look at the discursive context of Mark in the Roman Empire. He looks at many Greek and Jewish texts in this period that could be read as responses to Roman expansion, or—not unlike today’s postcolonial literature—as examples of the periphery ‘writing back’ to their empires (37; cf. Aschcroft et al., e

Journal

Biblical InterpretationBrill

Published: Jan 1, 2011

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