By Hans Leander
This creative paintings explores Mark s Gospel in the contexts of the empires of Rome and Europe. In a distinct twin research, the booklet highlights how empire is not just a part of the earlier but in addition of a gift colonial background. The publication first outlines postcolonial feedback and discusses the demanding situations it poses for biblical scholarship, then scrutinizes the advanced methods with which nineteenth-century commentaries on Mark s Gospel interplayed with the formation of eu colonial identities. It examines the stance of Mark s Gospel vis-à-vis the Roman Empire and analyzes the style during which the fibers of empire inside Mark are interwoven, reproduced, negotiated, changed and subverted. eventually, it deals synthesizing feedback for bringing Mark past a colonial historical past. The ebook s candid use of postcolonial feedback illustrates how a latest viewpoint can remove darkness from and shed new mild on an historic textual content in its imperial surroundings.
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Additional info for Discourses of Empire: The Gospel of Mark from a Postcolonial Perspective
However, Samuel’s attempt to cover a wide range of texts and issues makes his work somewhat sweeping and cursory—hardly thirty pages are devoted to the analysis of Mark’s Gospel story (1:12–16:8). As such, several motives and passages that would be significant to analyze from a postcolonial perspective are only hinted at, while others remain entirely unnoticed. In summary, contemporary scholarship exhibits an exciting range of positions regarding the manner in which Mark relates to Roman imperial power.
Mark as Combined Reproduction of and Resistance against Imperial Discourse Whereas the works discussed thus far have tended to read Mark’s story in a more or less straightforward way, the scholars in this group, Tat-siong Benny Liew (1999a) and Simon Samuel (2007), find Mark to be more complex and contradictory. Informed by poststructuralist theory, Liew (1999a, 64) examines how Mark constructs colonial subjects and finds both resistance to and reproduction of imperial discourse. Mark resists imperial discourse, Liew (149) argues, by depicting Jesus as being tragically murdered for his constant questioning of authority and for exposing the wickedness of the collaborative scheme of the Jewish and Roman leaders.
Driven by the subaltern history of the margins of modernity—rather than by the failures of logocentrism—I have tried, in some small measure, to revise the known, to rename the postmodern from the position of the postcolonial. Postcolonial theory for Bhabha is thus a way to criticize how modernity is entangled with European colonialism. 18 With reference to the critique of his use of theory as a kind of neocolonialism, Bhabha (2004, 30–31) asks: “Are the interests of ‘Western’ theory necessarily collusive with the hegemonic role of the West as a power block?
Discourses of Empire: The Gospel of Mark from a Postcolonial Perspective by Hans Leander