power, ideology and interpretation/s: womanist and literary perspectives on the book of esther as

367 Pages·2011·14.61 MB·English

POWER, IDEOLOGY AND INTERPRETATION/S:
WOMANIST AND LITERARY PERSPECTIVES ON THE
BOOK OF ESTHER AS RESOURCES FOR GENDER-SOCIAL
TRANSFORMATION
Sarojini Nadar
Submitted in fulfillment ofthe academic requirements for the degree of
Doctor ofPhilosophy in the School ofTheology, Univ.ersity ofNatal
Pietermaritzburg
2003
ABSTRACT
This study argues that literary and womanist perspectives on the book of
Esther can be used as resources for gender-social transformation in the
South African Indian Pentecostal community. It maintains that Biblical
scholarship cannot be confined only to the academy, while the Bible is used
in the community to oppress women. When culture and interpretation both
collude in the oppression of women, putting their lives at risk, it is
imperative, this study argues, for those working in the field of liberation
hermeneutics to not restrict their work to the academy. Hence, this study
seeks to find ways to read the Bible in ways that liberate rather than
oppress.
The dissertation is divided into two sections. An examination ofthe ways in
which ideology, plot, narrative time and characterization elucidate the
theme of power in the narrative of Esther, form the first section of the
dissertation. Each chapter ofthe first section focuses on the literary details
ofthe text, but always with a hermeneutic oftransformation in mind. In the
second section, an analysis of how these critical interpretations contribute
to the process of gender-social transformation is undertaken. This is done
through a process of an analysis of a series of Bible studies conducted by
the author with South African Indian Pentecostal women from the Durban
area. Issues of representation and the scholar's role in the process of the
transformation and conscientization ofthe community are also examined in
this second section.
The conclusion is a reflection of the implications of this study both to the
academy and to the community. It reiterates that the collaboration between
scholars and the community is a vital one, and the challenge that remains is
for more organic intellectuals to use the opportunities which they have been
given through their privileged access to education, to empower those in the
community who have afforded them the opportunity.
As required by university regulations, I hereby state unambiguously that this
study, unless specifically indicatedto the contrary in the text, is myown original
work.
Sarojini Nadar
12 September 2003
As candidate supervisor I hereby approve this thesis for submission.
Prof. Gerald Oakley West
12 September 2003
11
ACKNOWLEDGEMENTS
This work is in memory ofthe woman who was as close to me as my
mother, who encouraged me, who taught me, who loved me, who waited in
anticipation for the day I would fmish this work and yet sadly went to her
eternal rest before this day.
To "Auntie"Ambra Pillay- "It has been fulfIlled!"
The year 2003 has been one ofthe most trying years ofmy life, and yet it has
also been one of the most significant. While dealing with one of the most
difficult periods in my life, God also surprisingly and amazingly provided me
with the creative space and energy to write. Her ways are truly not our own!
Besides the inspiration and insight graciously grantedto me by God, Ialso drew
on many other sources of strength during both the research and the writing
phases ofthis dissertation. Itis these sources that Iwish to here acknowledge.
I would like to place on record my sincere thanks for the financial assistance
from the following institutions:
• The National Research Foundation (NRF) for awarding me a doctoral
scholarship in 2001. The opinions reflected in this work are those ofthe
author, and do not necessarily reflect the views oftheNRF.
• The Eastern Seaboard of Tertiary Institutions (ESATI) which provided
the initial scholarshipto get my research started in 2000.
• The School of Theology at the University of Natal, for the graduate
assistantships for the years 2000 and 2001 and the remission of fees
while I was employedin 2002 and 2003.
Then, there are so many friends, family and colleagues who have supported me
during this process. I owe them a great deal of gratitude and acknowledging
them here is only a small, yet significantpartofit:
• To all the women and men who participated in my research, who gave of
their time graciously and willingly, and who have advanced me to the
"center," while making sure I never forget my roots. Rachel Maripan,
Patricia Chetty, Puppy Richard, Evangeline Israel, Sheritha Moses, Iris
Edward, Segri Govender, Salome Dharmalingam, Ruby Chetty, Devi
Nair, Nisha Bishun, Kogie Moses, Sherylene Bishun, Chundran Chetty,
Leslie Chetty, David Perumal, Paul Saul, Joseph Govender and Albert
Chetty. Idedicate this work to them.
• To those who planted the seed oflove for the study ofthe Bible, my dear
friends and mentors, Tzili Reisenberger and Chuck Wanamaker, who
believed in me and who knew this day wouldcome.
111
• To my friends and colleagues at the School of Theology, Isabel Phiri,
whose scholarship and constant friendship has motivated me, Phumzile
Zondi Mabizela, who allowed me to share in her own work doing Bible
studies with women, and whose friendship I treasure dearly, Elelwani
Farisani who paved the way by fmishing his doctoral studies and being a
constant inspiration, Sam Tshehla and Solomuzi Mabuza, who continue
to be dear friends, lonathan Draper, Pat Bruce, Steve de Gruchy, lames
Worthington and all the many others who have been supporters of my
work, and great ''tea-time'' friends.
• To all my fellow PhD students and staff from the doctoral seminar,
particularlyCynthiaHolder-Richwhose warm friendship andcollegiality
I cherish, Genevieve lames, whose understanding ofwhere I come from
is invaluable and whose encouragement I have treasured, and Abraham
Lietawho always asks about "projectPhD."
• To mydearfriends EstherDevarandTinyiko Maluleke fortheirconstant
friendship expressed in so many ways, through concerned phone calls,
engaging conversations and most ofall support.
• To all my friends in the Circle (continental and local) who believe in
theological education forAfrican women.
• To the International Network in Advanced Theological Education
(INATE), which employs me to co-ordinate the Network, and all my
friends from the network whose support and friendship extend beyond
collegiality.
• To my supervisor, Prof. Gerald West, who challenged me, who inspired
me, who motivated me, but most of all who listened to me. Our many
hours of dialogue, conversation and debate are to some extent captured
in this work.
• To my domestic helper, "Gogo" Irene Nansi Goge, who goes beyond the
call of duty in her care and love expressed to both myself, and my
family.
• To my family, my brothers, sisters and my motherwhose prayers sustain
me, especially my sister Segri. Words cannot express how grateful I am
to have a sister who is also a friend, confidant, and one ofmy biggest
supporters in love andprayers. She has taught me how to endure.
• To my father-in-law and mother-in-law who believed in me from the
day they met me. My mother-in-law has been one of the greatest
inspirations in my life.
• To my son, my "gift" Nathan. He has endured many declarations of
"Mama's busy with her thesis!" with an understanding that goes beyond
his five years ofage.
• And last but not least, to Poovan, who has been more than ahusband and
a partner. During our nine years ofmarriage, and particularly this year
when there were times when I was not sure of my own sanity, his
unfailing support, love and understanding is something I will always
cherish. (He even put some ofhis proofreading skills to the test in the
last phases ofthis work!)
IV
TABLE OF CONTENTS
ABSTRACT
DECLARATION 11
ACKNOWLEDGEMENTS
111
TABLE OF CONTENTS v
CHAPTER 1: INTRODUCTION AND METHODOLOGY 1
Aims ofthe Dissertation 9
Theoretical Framework 14
Womanism 14
Womanist Hermeneutics 18
Literary Criticism: Beyond New Criticism 20
Conclusion 24
CHAPTER 2: NARRATIVE VOICE AND COMPETING IDEOLOGIES 28
Narrative Voices 30
Gender, Ideologies, Power 34
Ethnicity, Ideologies, Power 38
Class, Ideologies, Power 47
Conclusion 48
CHAPTER 3: PLOTTING THE NARRATIVE OF ESTHER 52
Plotvs. Story 52
Reading for the end 54
Multiple beginnings...Multiple endings 55
The MotifofPower 60
CodesofPower 61
v
The MotifofPower as a Vehicle for Resolving Complications 65
GenderComplications 65
Ethnic Complications 68
Conclusion 71
CHAPTER 4: NARRATED TIME AND TEMPORAL EXPERIENCE 73
StoryTime vs. Narrative Time 75
Order 78
Duration 83
Frequency 86
Time as aFocus in the Narrative 90
Conclusion 93
CHAPTER 5: CHARACTERIZING CHARACTERS 95
Revelation ofCharacterThrough Direct Definition and IndirectPresentation 96
The Act ofReading Characters as aWomanist 104
Characterizing Vashti 107
Reading as a (non) formalist: Vashti and her story are important 110
Reading Deconstructively: Vashti is not defeated! III
Reading as aWomanist: Vashti possesses strength and courage I12
Reading as a New Historicist: Vashti is Honorable 114
Characterizing Esther 117
Reading as a Post-Structuralist: Debunking False Dichotomies 120
Reading With a Hermeneutics ofRevision: Mirroron the Wall? 122
Reading through Depatriarchalizing Eyes: Re-interpreting Esther's Role as Trickster 128
Reading from the Perspective ofCharacterDevelopment: Esther is Wise 130
Reading Postcolonially: Estherbecomes a Persecutor 134
Characterizing Mordecai 137
Characterizing Haman 147
VI
Characterizing Ahaseurus 155
Ahaseurus and Vashti 156
Ahaseurus and Haman 160
Ahaseurus and Esther 161
Conclusion 163
CHAPTER 6: LEGITIMATING A HERMENEUTIC OF
TRANSFORMATION 164
A Womanist is an Activist 166
An Alien in the Academy: Dealing With "Fraudulent Power" 170
Reading as a "flesh and blood reader"- Excerpts from my Life 172
A South African Indian Pentecostal Reader 175 V'
A Defiant Cultural Pentecostal Reader 176
A Concerned South African Woman Reader 178
A SurvivorofRape Reader 180
The "Flesh and Blood" Reader- Further Reflections 182
Conclusion 184
CHAPTER 7: FACILITATING A COMMUNITY-BASED HERMENEUTIC OF
TRANSFORMATION- PRELIMINARY CONSIDERATIONS 185
The Contextual Bible Study Method 185
What is the Aim ofthe Bible Study? 186
Who are the Participants in the Bible Study? 189
Who is the Facilitatorand what is the Facilitator's Role in the Bible Study? 194
Locating the Pentecostal Community, Locating the Biblical Scholar 204
Introduction to the Full Gospel Church 210
A BriefHistoryofBethesdaland, the Indian Full Gospel Church 211
Women Within the Church 213
Spiritualityfor Life 219
Vll
Dispelling the Dichotomy ofthe Spiritual and the Physical 220
Interpretations ofScripture: How the Spirit Reads/ How to Read the Spirit 223
Conclusion 230
CHAPTER 8: REFLECTIONS ON FACILITATING A COMMUNITY-BASED
HERMENEUTIC OF TRANSFORMATION 232
Re/presentation: The Task ofthe Intellectual? 233
Forging aTheoretical Basis for Analyzing the Bible Studies 245
Bible Study Process 250
Bible StudyMethodology 254
Analysis ofthe Bible Studies 261
Reflections on the extentoftransformation in the groups 310
Group P: At the half-way mark on thejourney from the hegemonic to the ideological 311
Group E: Varying Degrees ofthe Ideological 314
Group M: Responses to Competing Ideologies 315
Conclusion 317
CHAPTER 9: REFLECTIONS ON THE JOURNEY FROM A HERMENEUTIC
OF LIBERATION TO A HERMENEUTIC OF TRANSFORMATION 319
Concluding Summary 319
The Road Ahead: Implications ofthis Study 325
BIBLIOGRAPHY 331
APPENDICES
Appendix 1 I
Appendix 2 III
VIII
POWER, IDEOLOGY AND INTERPRETATION/S:
WOMANIST AND LITERARY PERSPECTIVES ON THE
BOOK OF ESTHER AS RESOURCES FOR GENDER
SOCIAL TRANSFORMATION
SECTION 1
CHAPTER 1
INTRODUCTION AND METHODOLOGY
The title of this dissertation suggests that there are two dimensions to this
work. The first implies that it is rooted in the academy; the latter indicates
that it is not confined to it. Up until very recently, scholarship that
attempted to dialogue outside the academy would have been considered
"unsophisticated," or at the very least "uncritical." Recently, however, with
the advent of postmodernist methodologies such a notion has become
"tolerable" to scholars, yet this kind of scholarship is still met with
resistance. Given the postmodern era in which Biblical scholars currently
find themselves, this resistance to dialogical readings certainly seems a
paradox, especially because of postmodernism's insistence on "the
impossibility of arriving at objective certitude" with regard to meanmg.
(Keegan 1995:1).1
Nobody epitomizes this paradox more clearly than StanJey Fish. Fish, was,
one could argue, the founder of postmodernist reader-response criticism.
His book, is there a Text in the Class, The Authority of intelpretive
Communities (1980) very succinctly argued for the importance ofthe reader
in the process of interpretation. Fifteen years later in another book,
I Seealso, Castelli, ElizabethetaI, (1995),forvariedex:plicationsofpostmodernmethodologies
inBiblical criticism.
1