Karalina Matskevich examines the structures that map out the construction of gendered and national identities in Genesis 2–3 and 12–36. Matskevich shows how the dominant 'Subject' – the androcentric ha'adam and the ethnocentric Israel – is perceived in relation to and over against the 'Other', represented respectively as female and foreign. Using the tools of narratology, semiotics and psychoanalysis, Matskevich highlights the contradiction inherent in the project of dominance, through which the Subject seeks to suppress the transforming power of difference it relies on for its signification. Thus, in Genesis 2-3 ha'adam can only emerge as a complex Subject in possession of knowledge with the help of woman, the transforming Other to whom the narrator (and Yahweh) attributes both the agency and the blame. Similarly, the narratives of Genesis 12–36 show a conflicted attitude to places of alterity: Egypt, the fertile and seductive space that threatens annihilation, and Haran, the 'mother's land', a complex metaphor for the feminine. The construction of identity in these narratives largely relies on the symbolic fecundity of the Other.

This volume examines questions concerning the construction of gender and identity in the earliest days of what is now Judaism, Christianity, and Islam. Methodologically explicit, the contributions analyze textual and material sources related to these religious traditions in their cultural contexts. The sources examined are predominantly products of patriarchal elite discourses requiring innovative approaches to unveil aspects of gender otherwise hidden. This volume extends the discussion represented in the volume Gender and Second-Temple Judaism (2020) and highlights the fruitfulness of interdisciplinary research beyond anachronistic discipline distinctions.

This book is a lively and provocative treatment of the Genesis stories, which are considered to be of central importance in Judaism, Christianity and Islam. The author maintains that crucial points pertaining to gender have been overlooked in the Genesis stories because of faulty interpretations that have been accepted by society uncritically. Examining the history of biblical interpretations, the study focuses on both past impact and potential for human relationships in the future, and offers a broader concept in which the creation stories are seen not as attempts to disclose early history or doctrine but as reflections of male/female relationships as well as those between both genders and their Creator. The biblical God was neither masculine nor feminine, but transcended traits which various cultures have assigned to one gender or another. The Bible reaffirms the major theme that what the sexes share in common is more fundamental than what differentiates them, and Phipps contends that Judaism, Christianity and Islam have failed during most of their authoritative early traditions. This volume is clearly a feminist treatment of biblical topics, and presents the view that, after cultural prejudices are removed, powerful insights for contemporary life are revealed. In addition, anthropological and psychological perceptions are brought to bear on the biblical literature, and some of the complexities are explored, such as the exclusion of the female image of God throughout Judeo-Christian history, interpretations of the Genesis rib story, and the myths of Eve and Pandora. A refreshing approach to an age old controversy, this work deals evenhandedly with both genders, and should prove of particular interest to scholars of women's studies and religious studies, historians, classicists, pastors, and the educated religious person.

What can explain the persistence of gender inequality throughout history? Do narratives such as the Eden story explain that dissymmetry or contribute to it? This book suggests that the Hebrew Bible began and has sustained a rich conversation about sex and gender throughout its life. A literary study of the Garden of Eden story reveals a focus on the human partnership as integral to the divine creation project. Texts from other Hebrew Bible genres build a picture of robust and flexible partnerships within a patriarchal framework. In popular culture, Eve still carries the stench of guilt while Adam, seemingly unscathed by Eden events, remains a positive symbol of manhood. This book helps explain why they have had such different histories. The book also charts the subversive alternate streams of interpretation of women's writings and rabbinic texts. The story of Adam and Eve demonstrates how conceptions of gender in both ancient and modern worlds reflect larger philosophical schemes. Far from existing as timeless verities, female and male relations are constructed according to cultural imperatives of the day. Understanding the different ways that Adam and Eve have been conceived gives us perspective on our own twenty-first century gender architecture.

The question of gender--who we are as men and women--has never been more pressing, or more misunderstood. Weaving personal experience with expert knowledge, Dr. Abigail Favale provides an in-depth yet accessible account of the gender paradigm: a framework for understanding reality and identity that has recently risen to prominence. Favale traces the genealogy of gender to its origins in feminism and postmodern thought, describing how gender has come to eclipse sex, and how that shift is reshaping language, law, medicine, sexuality, and our own self-perceptions. With substance, clarity, and compassion, Favale teases out the hidden assumptions of the gender paradigm and exposes its effects. Yet this book is not merely an exposé--it is also a powerful, moving articulation of a Christian understanding of reality: a holistic paradigm that proclaims the dignity of the body, the sacramental meaning of sexual difference, and the interconnectedness of all creation. The Genesis of Gender is a vital, timely resource for anyone seeking to better understand the gender paradigm--and how to live beyond it.

Cheryl Anderson examines the laws relating to women that are found in the Book of the Covenant and the Deuteronomic law. She argues that the laws can be divided into those that treat women similarly to men (defined as 'inclusive' laws) and those that treat women differently ('exclusive' laws). She then suggests that the exclusive laws, which construct gender as male dominance/female subordination, do not just describe violence against women but are inherently violent toward women. As a non-historical critique of ideology, critical theory is used to offer analytical insights that have significant implications for understanding gender constructions in both ancient and contemporary settings.