Reimagining Hagar illustrates that while interpretations of Hagar as Black are not frequent within the entire history of her interpretation, such interpretations are part of strategies to emphasize elements of Hagar's story in order to associate or disassociate her from particular groups. It considers how interpreters engage markers of difference, including gender, ethnicity, status and their intersections in their portrayals of Hagar. Nyasha Junior offers a reception history that examines interpretations of Hagar with a focus on interpretations of Hagar as a Black woman. Reception history within biblical studies considers the use, impact, and influence of biblical texts and looks at a necessarily small number of points within the long history of the transmission of biblical texts. This volume covers a limited selection of interpretations over time that is not intended to be a representative sample of interpretations of Hagar. It is beyond the scope of this book to offer a comprehensive collection of interpretations of Hagar throughout the history of biblical interpretation or in popular culture. Junior argues for the African presence in biblical texts; identifies and responds to White supremacist interpretations; offers cultural-historical interpretation that attends to the history of biblical interpretation within Black communities; and provides ideological criticism that uses the African-American context as a reading strategy. Reimagining Hagar offers a history of interpretation, but also expands beyond interpretation among Black communities to consider how various interpreters have identified Hagar as Black.

In a world that requires knowledge and wisdom to address developing crises around us, The Gatherings shows how Indigenous and non-Indigenous peoples can come together to create meaningful and lasting relationships. Thirty years ago, in Wabanaki territory – a region encompassing the state of Maine and the Canadian Maritimes – a group of Indigenous and non-Indigenous individuals came together to explore some of the most pressing questions at the heart of Truth and Healing efforts in the United States and Canada. Meeting over several years in long-weekend gatherings, in a Wabanaki-led traditional Council format, assumptions were challenged, perspectives upended, and stereotypes shattered. Alliances and friendships were formed that endure to this day. The Gatherings tells the moving story of these meetings in the words of both Indigenous and non-Indigenous participants. Reuniting to reflect on how their lives were changed by their experiences and how they continue to be impacted by them, the participants share the valuable lessons they learned. The many voices represented in The Gatherings offer insights and strategies that can inform change at the individual, group, and systems levels. These voices affirm that authentic relationships between Indigenous and non-Indigenous peoples – with their attendant anxieties, guilt, anger, embarrassments, and, with time, even laughter and mutual affection – are key to our shared futures here in North America. Now, more than ever, it is critical that we come together to reimagine Indigenous-settler relations. Mawopiyane: Gwen Bear Shirley Bowen Alma H. Brooks gkisedtanamoogk JoAnn Hughes Debbie Leighton Barb Martin Miigam’agan T. Dana Mitchell Wayne A. Newell Betty Peterson Marilyn Keyes Roper Wesley Rothermel Afterword by Dr. Frances Hancock To reflect the collaborative nature of this project, the word Mawopiyane is used to describe the full group of co-authors. Mawopiyane, in Passamaquoddy, literally means "let us sit together," but the deeper meaning is of a group coming together, as in the longhouse, to struggle with a sensitive or divisive issue – but one with a very desirable outcome. It is a healing word and one that is recognizable in all Wabanaki languages.

The Cambridge Companion to Genesis explores the first book of the Bible, the book that serves as the foundation for the rest of the Hebrew Scriptures. Recognizing its unique position in world history, the history of religions, as well as biblical and theological studies, the volume summarizes key developments in Biblical scholarship since the Enlightenment, while offering an overview of the diverse methods and reading strategies that are currently applied to the reading of Genesis. It also explores questions that, in some cases, have been explored for centuries. Written by an international team of scholars whose essays were specially commissioned, the Companion provides a multi-disciplinary update of all relevant issues related to the interpretation of Genesis. Whether the reader is taking the first step on the path or continuing a research journey, this volume will illuminate the role of Genesis in world religions, theology, philosophy, and critical biblical scholarship.

Art as Biblical Commentary is not just about biblical art but, more importantly, about biblical exegesis and the contributions visual criticism as an exegetical tool can make to biblical exegesis and commentary. Using a range of texts and numerous images, J. Cheryl Exum asks what works of art can teach us about the biblical text. 'Visual criticism' is her term for an approach that addresses this question by focusing on the narrativity of images-reading them as if, like texts, they have a story to tell-and asking what light an image's 'story' can shed on the biblical narrator's story. In Part I, Exum elaborates on her approach and offers a personal testimony to the value of visual criticism. Part 2 examines in detail the story of Hagar in Genesis 16 and 21. Part 3 contains chapters on erotic looking and voyeuristic gazing in the stories of Bathsheba, Susanna, Joseph and Potiphar's wife and the Song of Songs; on the distribution of renown among Jael, Deborah and Barak; on the Bible's notorious women, Eve and Delilah; and on the sacrificed female body in the stories of the Levite's wife (Judges 19) and Mary the mother of Jesus.

This book puts a creative new reading of Hans-Georg Gadamer’s philosophical hermeneutics and literary genre theory to work on the problem of Scripture. Reading texts as Scripture brings two hermeneutical assumptions into tension: that the text will continually say something new and relevant to the present situation, and that the text has stability and authority over readers. Given how contested the Bible’s meaning is, how is it possible to ‘read Scripture’ as authoritative and relevant? Rather than anchor meaning in author, text or reader, Gadamer’s phenomenological model of hermeneutical experience as Spiel (‘play’) offers a dynamic, intersubjective account of how understanding happens, avoiding the dead end of the subjective–objective dichotomy. Modern genre theory addresses some of the criticisms of Gadamer, accounting for the different roles played by readers in different genres using the new term Lesespiel (‘reading game’). This is tested in three case studies of contested texts: the recontextualization of psalms in the book of Acts, the use of Hagar’s story (Genesis 16) in nineteenth-century debates over slavery and the troubling reception history of the rape and murder in Gibeah (Judges 19). In each study, the application of ancient text to contemporary situation is neither arbitrary, nor slavishly bound to tradition, but playful.

An Introduction to Womanist Biblical Interpretation provides a much-needed introduction to womanist approaches to biblical interpretation. It argues that womanist biblical interpretation is not simply a byproduct of feminist biblical interpretation but part of a distinctive tradition of African American women's engagement with biblical texts. While womanist biblical interpretation is relatively new in the development of academic biblical studies, African American women are not newcomers to biblical interpretation. Written in an accessible style, this volume highlights the importance of both the Bible and race in the development of feminism and the emergence of womanism. It provides a history of feminist biblical interpretation and discusses the current state of womanist biblical interpretation as well as critical issues related to its development and future. Although some African American women identify themselves as "womanists," the term, its usage, its features, and its connection to feminism remain widely misunderstood. This excellent textbook is perfect for helping to introduce readers to the development and applications of womanist biblical interpretation.