Micah 1–3 and Cultural Trauma Theory: An Exploration
Trauma studies have seen rapid growth in popularity within the past two decades, moving from a psychological phenomenon to a concept utilized by literary critics, sociologists, and now biblical scholars. Yet, most of the work on trauma theory within biblical studies focuses on psychological aspects...
| Главный автор: | |
|---|---|
| Формат: | Электронный ресурс Статья |
| Язык: | Английский |
| Проверить наличие: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Опубликовано: |
2022
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| В: |
Open theology
Год: 2022, Том: 8, Выпуск: 1, Страницы: 492-502 |
| Другие ключевые слова: | B
Micah
B Hebrew Bible B Shephelah B Prophets B Old Testament B Cultural Trauma B Social Theory |
| Online-ссылка: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Trauma studies have seen rapid growth in popularity within the past two decades, moving from a psychological phenomenon to a concept utilized by literary critics, sociologists, and now biblical scholars. Yet, most of the work on trauma theory within biblical studies focuses on psychological aspects of trauma instead of sociological or cultural aspects of trauma. Drawing on Jeffery Alexander’s theory of cultural trauma, a cultural trauma reading of Micah 1-3 reveals how Micah 1-3 as a book transforms Micah’s localized psychological trauma to become a national trauma, explaining why scribes preserved Micah 1-3. Like holocaust testimony that became a cultural trauma, Micah’s testimony to his trauma became a trauma for all of Judea. To create a cultural trauma, Micah 1-3 define the trauma as divine punishment through an Assyrian invasion due to a breakdown of social order seen in the corrupt owners, rulers, and religious leaders. This cultural trauma then becomes one of the early texts to shape later biblical writers’ understanding of divine punishment. This article offers a different perspective of trauma theory and shows how cultural trauma theory explains why Micah 1-3 were preserved. | ||
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