Constructing imaginative geographies in Genesis

This article considers Edward W. Said’s proposals on ‘imaginative geographies’ as suggested in his leading work Orientalism as a tool to analyse the ideological circumstances that shape geographical spaces in the Bible. My purpose is to discuss how these imaginative geographies are present in the pa...

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Autor principal: José-Alberto Garijo-Serrano
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Publicado: AOSIS 2021
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spelling oai:doaj.org-article:d2d495d1759849cca1768dbecdce38712021-11-24T07:40:40ZConstructing imaginative geographies in Genesis0259-94222072-805010.4102/hts.v77i2.6969https://doaj.org/article/d2d495d1759849cca1768dbecdce38712021-10-01T00:00:00Zhttps://hts.org.za/index.php/hts/article/view/6969https://doaj.org/toc/0259-9422https://doaj.org/toc/2072-8050This article considers Edward W. Said’s proposals on ‘imaginative geographies’ as suggested in his leading work Orientalism as a tool to analyse the ideological circumstances that shape geographical spaces in the Bible. My purpose is to discuss how these imaginative geographies are present in the patriarchal narratives of Genesis and how they have left their mark on the history of the interpretation of these texts and on the not always easy relations between members of the religious traditions inherited from the Bible (Hebrews, Muslims and Christians). I propose four types of ‘imaginative geographies’: (1) ‘Equalness’ is the way to represent what is considered as sharing the own identity. The geography of ‘Equalness’ defines the spaces of Isaac, Jacob and their families. (2) ‘Otherness’ is the way to represent the ‘Other’ as opposite or juxtaposed to one’s own identity. A common border is shared, thus kinship relationships can be established. It defines the spaces of Ishmael, Esau/Edom, Lot (Ammon and Moab) and Laban. (3) ‘Foreignness’ is the way to define what is strange, odd or exotic considered as external to the own identity, in a space set beyond even the space of the ‘Other’. Egypt is in Genesis a land of ‘Foreignness’. (4) ‘Delendness’ encompasses whatever claims our same space and therefore threatens our survival and must be destroyed (delendum). As such, processes of annihilation and dominion of Israel on Canaanites and Sichemites are justified. Contribution: The article applies Said’s ‘imaginative geographies’ as an identity mechanism for the creation of biblical literary spaces. A quadripartite classification (‘Equal’/‘Other’/‘Foreigner’/‘Delendum’) instead of the usual bipartite one (‘Equal’ vs. ‘Other’) is proposed and the consequences for the current coexistence between religious identities inherited from Abraham are shown.José-Alberto Garijo-SerranoAOSISarticleorientalism in the bibleimaginative geographiesotherness in the biblejacob and esauarabs and ishmaelitesisraelites and canaanitesThe BibleBS1-2970Practical TheologyBV1-5099AFENNLHTS Teologiese Studies/Theological Studies , Vol 77, Iss 2, Pp e1-e8 (2021)
institution DOAJ
collection DOAJ
language AF
EN
NL
topic orientalism in the bible
imaginative geographies
otherness in the bible
jacob and esau
arabs and ishmaelites
israelites and canaanites
The Bible
BS1-2970
Practical Theology
BV1-5099
spellingShingle orientalism in the bible
imaginative geographies
otherness in the bible
jacob and esau
arabs and ishmaelites
israelites and canaanites
The Bible
BS1-2970
Practical Theology
BV1-5099
José-Alberto Garijo-Serrano
Constructing imaginative geographies in Genesis
description This article considers Edward W. Said’s proposals on ‘imaginative geographies’ as suggested in his leading work Orientalism as a tool to analyse the ideological circumstances that shape geographical spaces in the Bible. My purpose is to discuss how these imaginative geographies are present in the patriarchal narratives of Genesis and how they have left their mark on the history of the interpretation of these texts and on the not always easy relations between members of the religious traditions inherited from the Bible (Hebrews, Muslims and Christians). I propose four types of ‘imaginative geographies’: (1) ‘Equalness’ is the way to represent what is considered as sharing the own identity. The geography of ‘Equalness’ defines the spaces of Isaac, Jacob and their families. (2) ‘Otherness’ is the way to represent the ‘Other’ as opposite or juxtaposed to one’s own identity. A common border is shared, thus kinship relationships can be established. It defines the spaces of Ishmael, Esau/Edom, Lot (Ammon and Moab) and Laban. (3) ‘Foreignness’ is the way to define what is strange, odd or exotic considered as external to the own identity, in a space set beyond even the space of the ‘Other’. Egypt is in Genesis a land of ‘Foreignness’. (4) ‘Delendness’ encompasses whatever claims our same space and therefore threatens our survival and must be destroyed (delendum). As such, processes of annihilation and dominion of Israel on Canaanites and Sichemites are justified. Contribution: The article applies Said’s ‘imaginative geographies’ as an identity mechanism for the creation of biblical literary spaces. A quadripartite classification (‘Equal’/‘Other’/‘Foreigner’/‘Delendum’) instead of the usual bipartite one (‘Equal’ vs. ‘Other’) is proposed and the consequences for the current coexistence between religious identities inherited from Abraham are shown.
format article
author José-Alberto Garijo-Serrano
author_facet José-Alberto Garijo-Serrano
author_sort José-Alberto Garijo-Serrano
title Constructing imaginative geographies in Genesis
title_short Constructing imaginative geographies in Genesis
title_full Constructing imaginative geographies in Genesis
title_fullStr Constructing imaginative geographies in Genesis
title_full_unstemmed Constructing imaginative geographies in Genesis
title_sort constructing imaginative geographies in genesis
publisher AOSIS
publishDate 2021
url https://doaj.org/article/d2d495d1759849cca1768dbecdce3871
work_keys_str_mv AT josealbertogarijoserrano constructingimaginativegeographiesingenesis
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