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Patriarchal Moments: Reading Patriarchal Texts

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Patriarchal Moments: Reading Patriarchal Texts "Notes." Patriarchal Moments: Reading Patriarchal Texts. Ed. Cesare Cuttica. Ed. Gaby Mahlberg. : Bloomsbury Academic, 2016. 192–208. Bloomsbury Collections. Web. 29 Sep. 2021. <http://dx.doi.org/10.5040/9781472589163.0007>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 29 September 2021, 04:09 UTC. Copyright © Cesare Cuttica, Gaby Mahlberg and the Contributors 2016. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. Notes Introduction 1 See e.g. Careen Shannon, ‘The Patriarchy Is Dead? Really?’ (16 September 2013, http://msmagazine.com/blog/2013/09/16/the-patriarchy-is-dead-really/; accessed on 13 July 2014). 2 See e.g. Allegra Stratton and Jo Adeutnji, ‘As the Recession Bites, Will Women Bear the Brunt of Job Losses?’ , The Guardian (Saturday 31 January 2009, http://www. theguardian.com/money/2009/jan/31/recession-women-job-losses; accessed on 13 July 2014). 3 See e.g. Stephanie Nicholl Berberick, ‘The Objectification of Women in Mass Media: Female Self-Image in Misogynist Culture’ , The New York Sociologist, 5 (2010), http://newyorksociologist.org/11/Berberick2011.pdf; accessed on 13 July 2014. 4 See e.g. Kira Cochrane, ‘The Fourth Wave of Feminism: Meet the Rebel Women’ , The Guardian (Tuesday 10 December 2013, http://www.theguardian.com/ world/2013/dec/10/fourth-wave-feminism-rebel-women; accessed on 1 July 2014). 5 With ‘power’ , we refer to a situation where an individual or an institution has the puissance (the potential) to act on something or somebody if they want to (see e.g. Cesare Cuttica and Glenn Buress (eds), Absolutism and Monarchism in Early Modern Europe (London: Pickering & Chatto, 2012), esp. ‘Introduction’ , pp. 1–17). 6 See e.g. Moi Toril, Sexual/Textual Politics (London: Routledge, 1985) and Josephine Donovan (ed.), Feminist Thought. The Intellectual Traditions (New York: Bloomsbury, 2012; fourth edition revised and expanded). 7 See Goran Therborn, Between Sex and Power: Family in the World, 1900–2000 (London and New York: Routledge, 2004). 8 It is worth specifying that a society that is not subject to a patriarchalist system of government or one where the political apparatus does not depend on a patriarch- king can be a society where the rules of patriarchy still apply, for instance to the way in which jobs are allocated, positions of influence (e.g. political, economic) distributed, sexuality perceived and lived, women treated, marriage arranged and gender-related rituals performed. 9 Nicola Matteucci, ‘Paternalismo’ , in Norberto Bobbio, Nicola Matteucci and Gianfranco Pasquino (eds), Dizionario di Politica (Turin: UTET, 1983), pp. 804–5, p. 804 (our translation). Notes 193 10 Susan D. Amussen, An Ordered Society: Gender and Class in Early Modern England (Oxford: Blackwell, 1988), p. 55. 11 Gordon Schochet, Patriarchalism in Political Thought: The Authoritarian Family and Political Speculation and Attitudes Especially in Seventeenth-Century England (Oxford: Blackwell, 1975), p. 268. 12 See Cesare Cuttica, Sir Robert Filmer (1588–1653) and the Patriotic Monarch: Patriarchalism in Seventeenth-Century Political Thought (Manchester: Manchester University Press, 2012), ‘Introduction’ , pp. 1–18. 13 See e.g. Sylvia Walby, Theorizing Patriarchy (Oxford: Blackwell, 1990). Relevant feminist classics here are Joan Scott, Gender and the Politics of History (New York: Columbia University Press, 1988) and Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (New York and London: Routledge, 1990). 14 Mary Beard, ‘The Public Voice of Women’ , London Review of Books, 36 (20 March 2014), pp. 11–14. 15 In his Letter to the Corinthians, St Paul called on the congregation, ‘Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law’ (1 Corinthians 14:34). 16 Speaking is only one dimension of the process whereby women were barred from expressing themselves and their ideas, and needs to be related to reading, writing and printing. Only over the course of the early modern period would women come to benefit from the opportunity of seeing their work published through the new freedom of print. 17 Beard, ‘The Public Voice of Women’ , p. 14. 18 See Katherine Smits and Susan Bruce (eds), Feminist Moments (London: Bloomsbury Academic, forthcoming). 19 See Cesare Cuttica, ‘To Use or Not to Use… The Intellectual Historian and the Isms: A Survey and a Proposal’ , Etudes Epistémè, 13 (2013), Varia (http://episteme.revues. org/268). Chapter 1 1 Genesis 3.14–19. Bible quotations are taken from the Revised Standard Version. 2 Sirach 25.24. 3 1 Timothy 2.11–15. 4 The outright forbidding of women to speak later in the same letter (1 Cor. 14.34–35) clashes awkwardly with the more permissive attitude; it has more in common with the dogmatic negativity of 1Timothy, and may well be a gloss. 194 Notes Chapter 2 1 Androgynus is the Greek loanword in rabbinic literature for one born with male and female genitals. In this case, however, the term refers to a body that is half male and half female. 2 See Bereshit Rabbah (hereafter: BR) 8:1 for complete text. The translation is my own from the edition of Midrash Bereshit Rabbah, ed. Judah Theodor and Hanoch Albeck (Jerusalem: Wahrmann, 1965). I have divided the text into sections for ease of reading and inserted ellipses for brevity. Double quotation marks are used for biblical verses referred to by the rabbis and the verse references supplied in brackets. Italics indicate transliterations and my own emphasis. While I consider only this petihta, many of the individual midrashim also appear elsewhere in rabbinic literature. See, for example, bBer 60b–61b; bEruv 17b–19a. 3 I have retained both uses in this chapter. 4 The Hebrew Bible is divided into three sections: Torah (the Pentateuch, or ‘The Five Books of Moses’), Nevi’im (lit. Prophets) and Ketubim (Writings, or the Hagiographa). 5 More often than not, a petihta quotes only a small part of the verse, but refers to a larger text around it. Here, only the words ‘Let us make an adam’ are quoted, but verses Gen. 1:26–27 are referenced. 6 For the sake of clarity, I will refer to the text as a whole as ‘the petihta’ and to each individual part that forms the petihta as a ‘midrash’. 7 In his opening to the petihta, R. Yohanan offers a particular frame for this apparent inconsistency. In this paper, however, I will concentrate on the individual midrashim rather than on the frame. See BR 8:1 for full text. 8 Plato. Symposium, transl. Benjamin Jowett (London: Sphere Books, 1970), section 189e. 9 So too, it may object to the story’s origins in Greek lore. 10 Although these mini-midrashim are compiled into one petihta, each is representative of an opinion that may or may not accept the others’. Thus, chances are that this adam is regarded as male. 11 For the full text of these midrashim, see BR 8:1. 12 A rabbinic adage that explains the non-linear nature of time in midrashic explanations states: ‘There is no early or late in Torah.’ The fact that in a linear timeline creation precedes praise is thus irrelevant to them in this context. Chapter 3 1 I use the words read/interpret interchangeably, and by patriarchalism I mean the ideologies and institutions of patriarchy as I define it in the text. For a detailed Notes 195 analysis of the issues considered in this essay, see Asma Barlas, ‘Believing Women’ in Islam (Texas: University of Texas Press, 2002). 2 See Yusuf Ali, The Holy Qur’an (New York: Tehrike Tersile Qur’an, 1988), p. 1806. Page references to this edition will be given in parentheses throughout the text. 3 See Amina Wadud, Qur’an and Woman (Oxford: Oxford University Press, 1999), p. 70. The exact meaning of daraba is contested in literature. 4 See Ali, The Holy Qur’an, pp. 1116–17. 5 Riffat Hassan, ‘An Islamic Perspective’ , in Karen Lebacqz (ed.), Sexuality: A Reader (Cleveland, OH: Pilgrim Press, 1999), p. 354. 6 Azizah Al-Hibri quoted in Wadud, Qur’an and Woman, p. 71 (her emphases). 7 Zainah Anwar and Ziba Mir-Hosseini, ‘Decoding the “DNA of Patriarchy” in Muslim Family Laws’ , Open Democracy, 21 May 2012, https://www.opendemocracy. net/5050/zainah-anwar-ziba-mir-hosseini/decoding-%e2%80%9cdna-of- patriarchy%e2%80%9d-in-muslim-family-laws, accessed on 16 February 2015. 8 Azizah Al-Hibri quoted in Wadud, Qur’an and Woman, pp. 70–7. 9 Laleh Bakhtiar, The Sublime Qur’an (Chicago, IL: Kazi Publications, 2007), p. 94. 10 See Marmaduke M. Pickthall, The Meaning of the Glorious Koran (New York: Mentor, n.d.), p. 291. 11 See Mustansir Mir, Dictionary of Qur’anic Terms and Concepts (New York: Garland, 1987). 12 See Pickthall, The Meaning of the Glorious Koran, p. 81 13 Muhammad Asad, The Message of the Qur’an (Gibraltar: Dar al-Andalus, 1980), p. 871. 14 Where I have not quoted an author, it means this is a standard translation of the Qur’an by all translators. 15 Pickthall, The Meaning of the Glorious Koran, p. 53 (my emphasis). 16 Ibid., p. 53. 17 See Barlas, ‘Believing Women’ in Islam. 18 Caroline W. Bynum, ‘ “… And Woman his Humanity’”, in Caroline W. Bynum et al. (eds), Gender and Religion (Boston, MA: Beacon Press, 1986), p. 1. 19 In Ali, The Holy Qur’an, pp. 1083, 1089. 20 See Barlas, ‘Believing Women’ in Islam. 21 Kate Millett, Sexual Politics (New York: Doubleday, 1970), p. 26. 22 Wadud, Qur’an and Woman, p.
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