Janneke Stegeman | Vrije Universiteit Amsterdam (original) (raw)
Uploads
Papers by Janneke Stegeman
General rights Copyright and moral rights for the publications made accessible in the public port... more General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.
Tradition and Innovation in Biblical Interpretation
This chapter argues that it is fruitful and integrating to approach the Jeremianic tradition as a... more This chapter argues that it is fruitful and integrating to approach the Jeremianic tradition as a form of collective memory that continually shapes and is shaped by new groups of readers. In collective memory a social group expresses its identity by continually reconstructing its own history from a current ideological stance in interaction with tradition. This approach illuminates how processes of identity formation take place in the Jeremianic tradition. The author applies this approach to Jeremiah 32:36-41 and its appropriations in the Masoretic Text, in the Septuagint, and in the contemporary context of the Israeli-Palestinian conflict. The insertion of these verses into the chapter changes the perspective of the chapter as a whole and constructs a new identity for its readership. The Masoretic Text and the Septuagint represent two different interpretations of the position of these verses in the chapter. Keywords: Israeli-Palestinian conflict; Jeremiah 32:36-41; Jeremianic tradition; Masoretic Text; Septuagint
Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders ... more Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders kompliziert. Einerseits fuhlen sie sich eng mit dem Buch verbunden, andererseits spielt der Tenach eine Rolle im palastinensischen-israelischen Konflikt: er dient im Zionismus als nationales Geschichtsbuch der Juden und begrundet den Israelischen anspruch auf das Land. In meinem Beitrag analysiere Ich, wie Palastinensische Christen aus Bethlehem, als Erben der Alten Testamentes verpflichtet, Jeremia 32 im Kontext des tagtaglich erlebten Konflikts lesen. Es geht um die Frage, wie sich darin Transformation und Kontinuitat der Tradition gegenuber zeigen.
Feminist Theology, 2018
Using Althaus-Reid’s Indecent Theology as a methodology, this article contributes to reflections ... more Using Althaus-Reid’s Indecent Theology as a methodology, this article contributes to reflections on the contextuality and physical dimension of Dutch theology: its relation to the Protestant white (mostly male) bodies of its practitioners and its support of and contributions to colonial power and colonial racializing discourse. We do this in a context of a ‘return to decency’ in political discourse in which ‘our’ Calvinist roots are evoked to construct a ‘shared’ past. Using two case studies, we analyse how the in/decent is constructed in the Netherlands. As secularism is more ‘vanilla’ and Calvinism more indecent than is usually assumed, engagement with indecent texts and untidy roots of Calvinism is needed to re-member both the violent character of Calvinist hermeneutics, as well as its potential for indecent readings.
The Oxford Handbook of Postcolonial Biblical Criticism
Conversations on Dutch colonial heritage and its continuing influence are finally gaining momentu... more Conversations on Dutch colonial heritage and its continuing influence are finally gaining momentum. It is important to also include the Bible and Christianity in the analyses. In this chapter, the role of Christian Scripture in the development of the ideology of Dutch colonialism, slavery, and Dutch national identity is explored. After the Dutch declared their independence over their Catholic Spanish rulers, the Republic as a Calvinist nation positioned itself within the biblical narrative. The Republic soon became a colonial power and colonial experiences, too, were understood through the framework of biblical interpretation. Existing supersessionist appropriations of biblical texts served as a model for colonial Christianity. The Dutch identified with biblical Israel. Initial worries that colonial activities and slave trade were against Scripture led to the development of a specific Calvinist defense of enslavement and colonialism. A central concern in the theological discussions ...
Kirchliche Zeitgeschichte, 2013
Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders... more Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders kompliziert. Einerseits fuhlen sie sich eng mit dem Buch verbunden, andererseits spielt der Tenach eine Rolle im palastinensischen-israelischen Konflikt: er dient im Zionismus als nationales Geschichtsbuch der Juden und begrundet den Israelischen anspruch auf das Land. In meinem Beitrag analysiere Ich, wie Palastinensische Christen aus Bethlehem, als Erben der Alten Testamentes verpflichtet, Jeremia 32 im Kontext des tagtaglich erlebten Konflikts lesen. Es geht um die Frage, wie sich darin Transformation und Kontinuitat der Tradition gegenuber zeigen.
![Research paper thumbnail of 'Reading Jeremiah Makes Me Angry!' The Role of Jeremiah 32 [39]: 36-41 in Transformation within the Jeremianic Tradition](https://attachments.academia-assets.com/36772796/thumbnails/1.jpg)
](In the article I argue that it is fruitful to approach the Jeremianic Tradition as a form of coll... more In the article I argue that it is fruitful to approach the Jeremianic Tradition as a form of collective memory that continually shapes and is shaped by new groups of readers. In collective memory a social group expresses identity in an ongoing process of reconstructing its own position in interacting with existing tradition. My approach illustrates how processes of identity formation take place in the Jeremianic Tradition, including not only the book of Jeremiah but also subsequent appropriations of the book.
The approach is applied to Jer 32: 36-41 and its appropriations in the Masoretic text, in the Septuagint, and in the contemporary context of the Israeli-Palestinian conflict. These verses, that I regard as a late insertion into the chapter, change the perspective of the chapter as a whole and constructs a new identity for the readership. The Masoretic Text and the Septuagint represent two different interpretations of the of the role and position of these verses in the chapter. Israeli and Palestinian responses give insight into the role of conflict in the tradition, mostly by pointing out the exclusivist and dominant voice in the text, which overlaps with that of the Zionist narrative, dominant in Israeli society.
General rights Copyright and moral rights for the publications made accessible in the public port... more General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.
Tradition and Innovation in Biblical Interpretation
This chapter argues that it is fruitful and integrating to approach the Jeremianic tradition as a... more This chapter argues that it is fruitful and integrating to approach the Jeremianic tradition as a form of collective memory that continually shapes and is shaped by new groups of readers. In collective memory a social group expresses its identity by continually reconstructing its own history from a current ideological stance in interaction with tradition. This approach illuminates how processes of identity formation take place in the Jeremianic tradition. The author applies this approach to Jeremiah 32:36-41 and its appropriations in the Masoretic Text, in the Septuagint, and in the contemporary context of the Israeli-Palestinian conflict. The insertion of these verses into the chapter changes the perspective of the chapter as a whole and constructs a new identity for its readership. The Masoretic Text and the Septuagint represent two different interpretations of the position of these verses in the chapter. Keywords: Israeli-Palestinian conflict; Jeremiah 32:36-41; Jeremianic tradition; Masoretic Text; Septuagint
Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders ... more Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders kompliziert. Einerseits fuhlen sie sich eng mit dem Buch verbunden, andererseits spielt der Tenach eine Rolle im palastinensischen-israelischen Konflikt: er dient im Zionismus als nationales Geschichtsbuch der Juden und begrundet den Israelischen anspruch auf das Land. In meinem Beitrag analysiere Ich, wie Palastinensische Christen aus Bethlehem, als Erben der Alten Testamentes verpflichtet, Jeremia 32 im Kontext des tagtaglich erlebten Konflikts lesen. Es geht um die Frage, wie sich darin Transformation und Kontinuitat der Tradition gegenuber zeigen.
Feminist Theology, 2018
Using Althaus-Reid’s Indecent Theology as a methodology, this article contributes to reflections ... more Using Althaus-Reid’s Indecent Theology as a methodology, this article contributes to reflections on the contextuality and physical dimension of Dutch theology: its relation to the Protestant white (mostly male) bodies of its practitioners and its support of and contributions to colonial power and colonial racializing discourse. We do this in a context of a ‘return to decency’ in political discourse in which ‘our’ Calvinist roots are evoked to construct a ‘shared’ past. Using two case studies, we analyse how the in/decent is constructed in the Netherlands. As secularism is more ‘vanilla’ and Calvinism more indecent than is usually assumed, engagement with indecent texts and untidy roots of Calvinism is needed to re-member both the violent character of Calvinist hermeneutics, as well as its potential for indecent readings.
The Oxford Handbook of Postcolonial Biblical Criticism
Conversations on Dutch colonial heritage and its continuing influence are finally gaining momentu... more Conversations on Dutch colonial heritage and its continuing influence are finally gaining momentum. It is important to also include the Bible and Christianity in the analyses. In this chapter, the role of Christian Scripture in the development of the ideology of Dutch colonialism, slavery, and Dutch national identity is explored. After the Dutch declared their independence over their Catholic Spanish rulers, the Republic as a Calvinist nation positioned itself within the biblical narrative. The Republic soon became a colonial power and colonial experiences, too, were understood through the framework of biblical interpretation. Existing supersessionist appropriations of biblical texts served as a model for colonial Christianity. The Dutch identified with biblical Israel. Initial worries that colonial activities and slave trade were against Scripture led to the development of a specific Calvinist defense of enslavement and colonialism. A central concern in the theological discussions ...
Kirchliche Zeitgeschichte, 2013
Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders... more Die Beziehung von christlichen PalastinanserInnen zum Alten Testaments oder Tenach ist besonders kompliziert. Einerseits fuhlen sie sich eng mit dem Buch verbunden, andererseits spielt der Tenach eine Rolle im palastinensischen-israelischen Konflikt: er dient im Zionismus als nationales Geschichtsbuch der Juden und begrundet den Israelischen anspruch auf das Land. In meinem Beitrag analysiere Ich, wie Palastinensische Christen aus Bethlehem, als Erben der Alten Testamentes verpflichtet, Jeremia 32 im Kontext des tagtaglich erlebten Konflikts lesen. Es geht um die Frage, wie sich darin Transformation und Kontinuitat der Tradition gegenuber zeigen.
In the article I argue that it is fruitful to approach the Jeremianic Tradition as a form of coll... more In the article I argue that it is fruitful to approach the Jeremianic Tradition as a form of collective memory that continually shapes and is shaped by new groups of readers. In collective memory a social group expresses identity in an ongoing process of reconstructing its own position in interacting with existing tradition. My approach illustrates how processes of identity formation take place in the Jeremianic Tradition, including not only the book of Jeremiah but also subsequent appropriations of the book.
The approach is applied to Jer 32: 36-41 and its appropriations in the Masoretic text, in the Septuagint, and in the contemporary context of the Israeli-Palestinian conflict. These verses, that I regard as a late insertion into the chapter, change the perspective of the chapter as a whole and constructs a new identity for the readership. The Masoretic Text and the Septuagint represent two different interpretations of the of the role and position of these verses in the chapter. Israeli and Palestinian responses give insight into the role of conflict in the tradition, mostly by pointing out the exclusivist and dominant voice in the text, which overlaps with that of the Zionist narrative, dominant in Israeli society.