By Ian D. Wilson
Kingship and reminiscence in old Judah addresses the query of the way a postmonarchic society could keep in mind and picture its monarchy, and kingship in most cases, as a part of its prior, current, and destiny. How did Judeans of the early moment Temple interval conceive of the monarchy? in terms of an intensive research of Judean discourse during this period, Ian D. Wilson argues that historical Judeans had no unmarried method of remembering and imagining kingship. actually, their reminiscence and imaginary was once completely multivocal, and inevitably so. Judean historiographical literature evinces a approach that was once uncertain of the monarchic earlier and the way to appreciate it-multiple viewpoints have been embraced and taken into dialog with each other. equally, prophetic literature, which drew at the discursive topics of the remembered earlier, envisions various results for kingship's destiny. Historiographical and prophetic literature therefore existed in a type of suggestions loop, permitting, informing, and balancing each one other's a variety of understandings of kingship as a part of Judean society and existence. via his research of kingship in Judean discourse, Wilson contributes to our wisdom of literature and literary tradition in old Judah and likewise makes an important contribution to questions of historical past and historiographical strategy in biblical studies.
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Extra resources for Kingship and memory in ancient Judah
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Therefore, in line with Olick (2007, 10), it is perhaps more productive to speak of mnemonic practices and social remembering, to avoid reifying social or collective memory as an entity. which flips Halbwachs antonymic position on its head. Thus, Kerwin Klein (2000, 127–50) criticizes this turn to memory studies in the discipline of history, especially in cases in which the concept is under-theorized. Klein’s criticisms of the use of “memory” are well-taken. However, for at least the last two decades, there has been a conscious and critical effort to reflect on and refine the theoretical and methodological import of social memory as a concept in the study of history and historiography.
40 Memory per se was not a socially systemic conception to which 39. Frankenberry and Penner (1999) argue at length that Geertz never does properly explicate these terms, but they consider only one essay in Geertz’s oeuvre: “Religion as a Cultural System” (Geertz 1973, 87–125). Frankenberry and Penner are interested specifically in this single famous essay and its impact on religious studies. 40. , on Geertz and religion in particular, see Asad 1983, and Arnal 2000, 26–30. On Geertz’s wide-reaching legacy in the humanities and social sciences, see the essays and reflections in Shweder and Good 2005, and in Alexander et al.
Moreover, although Yahweh’s kingly rule is similar to ancient Near Eastern imperialism in many ways, in some places it differs significantly. This is most evident in the prominent role of Torah under Yahweh’s rule. , Isa 2:2–4). Even when it comes to the overarching sovereignty of Israel’s deity, saw Yahweh as ruler of the divine realm, and as having control of human kings and of humanity. He was, in their minds, a literal king, with real power to rule both the heavens and earth. His kingship was understood to be different than David’s or Solomon’s, for example, but it was nonetheless an actual kingship.