By Rodney S. Sadler Jr.
Via analyzing specific biblical references to Cush and Cushites, a kingdom and other people newest students might deem racially "black," this e-book explores the way through which the authors of the Hebrew Bible represented the Cushite, and determines no matter if transformations in human phenotypes facilitated legitimating ideologies that justified the subjugation of this overseas different. with a view to floor this research, this research investigates how modern students have understood "race" and "ethnicity" and proposes operating definitions for those contested phrases. Sadler's learn unearths that although there have been now and again constituent parts of racialist proposal hired in biblical representations of the Cushites, there doesn't seem to have been a coherent method of racial inspiration within the Hebrew Bible. usually esteemed by way of biblical authors, Cushites have been seen as an ethnic crew like many of the countries pointed out within the Hebrew Bible. actually, this examine additionally finds that there has been huge touch among Cushites and the folk of Judah during the biblical interval. It concludes through suggesting that biblical students have to severely re-evaluate their figuring out of Cushites and the position this humans performed within the historical past of the Levant.
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Additional resources for Can a Cushite Change His Skin?: An Examination of Race, Ethnicity, and Othering in the Hebrew Bible (The Library of Hebrew Bible - Old Testament Studies)
Sample text
The model of human evolution that most closely resembles that expressed in the Table of Nations is the trellis theory of human development. In this paradigm, groups of geographically circumscribed human beings develop specific somatic characteristics based upon factors in their environment, but they are subject to periodic genetic exchanges that ensure the common evolution of the species. Genetic exchange is limited primarily by the significant, though not insurmountable barrier posed by geographic distance.
Exod 4:24—26). 53 Bellis has also hypothesized that the reason the author introduced the conflict over the Cushite wife into the context of the Pentateuch may stem from an issue of contemporary relevance for the author. 54 It is beyond contention that Moses married a foreign woman from the south,55 and the redactor of Numbers to his or her 48. Felder, Troubling, 42. Cf. John Waters, "Who was Hagar," in Stony the Road We Trod: African American Biblical Interpretation(ed. Cain Hope Felder; Minneapolis: Fortress, 1991), 187-205 (204).
28-29, Sheba and Havilah are said to be brothers, sons of Joktan and great-, great-, great-grandsons of Shem. In like manner, Meshech appears in two genealogies. He is a son of Japheth in v. 2 and a grandson of Shem in v. 23. Similarly, in v. 13, Ludim (which sounds like a plural gentilic related to the name Lud) is a son of Mitzraim and grandson of Ham, while Lud occurs in v. 34 The differences in the construction of the names Lud and Ludim may be the result of a curious feature of the genealogies for the sons of Ham—namely, the names follow a general pattern.