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Rape Culture Discourse and Female Impurity: Genesis 34 as a Case Study

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Book cover Rape Culture, Gender Violence, and Religion

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Abstract

In this chapter, Jessica Keady contributes to ongoing discussions about the multiple ways in which religious texts, traditions, practices, and beliefs intersect with contemporary cultural ideologies and discourses that support rape culture and gender violence. She compares biblical conceptions of rape and impurity with more contemporary rape culture and purity culture ideologies, focusing on the construction of literary rape in the biblical text of Genesis 34—the rape of Dinah. Keady argues that biblical rape texts such as Genesis 34 serve as a lens through which we can examine and critique ancient ideations of gender violence and purity; they also allow us to trace the ways in which these ideations continue to shape and inform contemporary understandings of rape. Through her close reading of the text, Keady argues that this rape narrative offers a means of critiquing ancient ideations of gender violence and purity; it also allows readers to trace the ways that these ideations continue to influence contemporary attitudes towards rape. She demonstrates this by weaving into her discussion of the Genesis text a number of contemporary accounts of gender violence, which evoke dominant discourses of female defilement and shame embedded within today’s rape and purity cultures. Through this intertextual engagement, she encourages biblical readers and interpreters to perform acts of “political resistance” to biblical ideologies that sustain these toxic cultures, and to evaluate the significance and influence that such ancient ideologies continue to have today.

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Notes

  1. 1.

    The inspiration for this chapter developed from a discussion I began in Keady (2016).

  2. 2.

    Turner was found guilty of three felonies: assault with intent to rape an intoxicated woman, sexually penetrating an intoxicated person with a foreign object, and sexually penetrating an unconscious person with a foreign object.

  3. 3.

    Following the lead of many sexual assault prevention advocates, I have chosen to use the term “survivor,” rather than “victim,” when referring to people impacted by sexual violence. I do, however, use these terms interchangeably from time to time, particularly when referring to “victim blame” as an intrinsic part of rape culture.

  4. 4.

    This man was the first person in the United Kingdom to be jailed under the newly formed forced marriage law that was criminalized under the Anti-Social Behaviour, Crime and Policing Act in 2014.

  5. 5.

    All translations are taken from the NRSV.

  6. 6.

    The verb ḥzq precedes škb in Deut. 22:25 and 2 Sam. 13:14 , two occasions where the violent nature of the sexual event described is unequivocal. In Deut. 22:28, škb follows tpś, and again the sexual event depicted is unambiguously coercive.

  7. 7.

    The NRSV translates this verb as “being stronger than she was”; I have amended the translation to highlight the use of the verb of seizure here.

  8. 8.

    This verse evokes another reference to prostitution in Genesis 38, where Judah sleeps with his daughter-in-law Tamar after she disguised herself as a prostitute (zōnāh). After negotiations, “he went into her and she conceived by him” (v. 15). Later, she is accused of “playing the whore” (v. 24). In Lev. 19:29, a harlotrous daughter (zōnāh) is described as a source of defilement and depravity (cf. Lev. 21:7 , 9, 14).

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Keady, J.M. (2018). Rape Culture Discourse and Female Impurity: Genesis 34 as a Case Study. In: Blyth, C., Colgan, E., Edwards, K. (eds) Rape Culture, Gender Violence, and Religion. Religion and Radicalism. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-70669-6_5

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