谁是真正的“模范少数民族”?亚裔美国人读《希伯来圣经》中的路得和以伯米勒

Jerry Hwang
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引用次数: 0

摘要

亚裔美国人的“模范少数族裔”标签理所当然地受到了审查,因为它在构建一种新的文化叙事中发挥了作用,将他们重新定位为理想的移民。在亚裔美国基督徒中,“模范少数群体”的概念经常反映在《圣经》中的露丝一书中,因为她作为古代以色列最著名的儿媳,尽管是一个“永远的外国人”,但却被描绘成顺从、忠诚和勤奋的人。最近的全球发展对顺从的“模范少数”的说法提出了挑战。由于露丝的性格模棱两可,有时在亚裔美国基督徒中被(错误地)用作“圣经”的例子,真正的“模范少数族裔”在杰里迈亚对埃贝德·梅莱赫的刻画中找到了。他代表一位即将被杀的先知进行干预,并向当权者说出真相(耶利米书38)。然而,Ebed Melech经常被忽视,因为有一种毫无根据的假设,即作为一名黑人库欣人,他一定是一名奴隶和/或太监。
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Who is the Real “Model Minority”? An Asian American Reading of Ruth and Ebed-Melech in the Hebrew Bible
The label of “model minority” for Asian Americans has rightly come under scrutiny due to its role in constructing a new cultural narrative that repositioned them as desirable immigrants. Among Asian American Christians, the construct of “model minority” has often been mirrored in the biblical book of Ruth since she, as ancient Israel’s most famous daughter-in-law, is portrayed as compliant, loyal, and industrious despite being a “perpetual foreigner.” Recent global developments have mounted a challenge to this account of the submissive “model minority.” Since Ruth’s character is ambiguous and has been (mis)used at times among Asian American Christians as a “biblical” example, the real “model minority” is found in Jeremiah’s portrayal of Ebed-Melech. He intervenes on behalf of a prophet about to be killed and speaks truth to power (Jeremiah 38). However, Ebed-Melech is frequently overlooked because of the unfounded assumption that, as a black Cushite, he must have been a slave and/or eunuch.
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来源期刊
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期刊介绍: This innovative and highly acclaimed journal publishes articles on various aspects of critical biblical scholarship in a complex global context. The journal provides a medium for the development and exercise of a whole range of current interpretive trajectories, as well as deliberation and appraisal of methodological foci and resources. Alongside individual essays on various subjects submitted by authors, the journal welcomes proposals for special issues that focus on particular emergent themes and analytical trends. Over the past two decades, Biblical Interpretation has provided a professional forum for pushing the disciplinary boundaries of biblical studies: not only in terms of what biblical texts mean, but also what questions to ask of biblical texts, as well as what resources to use in reading biblical literature. The journal has thus the distinction of serving as a site for theoretical reflection and methodological experimentation.
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