约瑟的外衣:在希伯来圣经中给孩子们礼物

Kristine Henriksen Garroway
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引用次数: 0

摘要

约瑟的外套是希伯来圣经中最容易辨认的衣服之一。在《礼物》(The Gift)一书中,马塞尔·莫斯(Marcel Mauss)提出了这样的理论:礼物包含了送礼者社会人格的一部分,因此需要送礼者赠送一份反礼物。以Mauss的作品为启发式范畴,本研究以约瑟的外套为个案,探讨希伯来圣经中礼物和反礼物的经济。约瑟收到礼物时的年龄,以及似乎没有反礼物,这是本研究调查的两个主要问题。要回答这些问题,就需要确定是谁制作了这件外套,而要回答这个问题,最好的方法是通过对古代以色列如何创造纺织品的考古分析。这篇论文的结论是,古代的听众会把雅各和拉结都理解为礼物的创造者,因此(预期)是反礼物的接受者。《约瑟夫中篇小说》的结尾表明,这个期望是在一段时间后才实现的,在这段时间里,约瑟夫长大成人,上升到一个地位,他可以适当地归还与特殊外套同等重要的礼物。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Case of Joseph’s Coat: Giving Gifts to Children in the Hebrew Bible
Joseph’s coat is one of the most recognizable garments in the Hebrew Bible. In The Gift, Marcel Mauss theorizes that a gift contains part of the giver’s social persona, thus requiring a counter-gift to be given. Drawing on Mauss’s work as a heuristic category, this study investigates the economy of gifts and counter-gifts in the Hebrew Bible using Joseph’s coat as a case study. Joseph’s age at the time he receives the gift and the seeming lack of a counter-gift form the two main questions that this study investigates. To answer these questions requires determining who made the coat, a question best answered through an archaeological analysis of how textiles were created in ancient Israel. The paper concludes that an ancient audience would have understood both Jacob and Rachel to be makers of the gift, and therefore the (expected) recipients of a counter-gift. The end of the Joseph Novella suggests that this expectation was met after a period of delay, during which time Joseph grew into adulthood and rose to a position where he could properly return a gift on par with the special coat.
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