Make War Not Love : The Limits of David’s Hegemonic Masculinity in 2 Samuel 10–12
David has been held up as an ideal(ized) man, one against whom other men are to be defined: a hegemonic male. His hegemonic masculinity is clearly visible in 2 Samuel 10–12, which takes place during the Ammonite wars. But hegemony is a social construct, and it gets expressed in social relationships....
| Subtitles: | Hegemonic Masculinities in the Hebrew Bible and Second Temple Traditions |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2015
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| In: |
Biblical interpretation
Year: 2015, Volume: 23, Issue: 4/5, Pages: 489-517 |
| IxTheo Classification: | FD Contextual theology HB Old Testament NBE Anthropology |
| Further subjects: | B
hegemonic masculinity
David
Joab
Bethsheba
Uriah
manhood acts
internal / external hegemony
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| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a David has been held up as an ideal(ized) man, one against whom other men are to be defined: a hegemonic male. His hegemonic masculinity is clearly visible in 2 Samuel 10–12, which takes place during the Ammonite wars. But hegemony is a social construct, and it gets expressed in social relationships. David’s relationships with three other characters in this pericope – Joab, Bathsheba and Uriah – illustrate how a hegemonic man maintains his hegemony through the trifecta of violence, sex, and race. Ultimately, David’s actions in 2 Samuel 10–12 vis-à-vis these three show the limitations and perils of hegemonic masculinity. Rather than glorifying hegemonic masculinity, this text ends up undermining it, exposing cracks in this image of masculinity. | ||
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