Detalhes bibliográficos
| Ano de defesa: |
2019 |
| Autor(a) principal: |
SYUKUR, AGUSTINUS |
| Orientador(a): |
Kaefer, José Ademar |
| Banca de defesa: |
Santos , Suely Xavier dos,
Nakanose , Shigeyuki |
| Tipo de documento: |
Dissertação
|
| Tipo de acesso: |
Acesso aberto |
| Idioma: |
por |
| Instituição de defesa: |
Universidade Metodista de Sao Paulo
|
| Programa de Pós-Graduação: |
Ciencias da Religiao
|
| Departamento: |
Ciencias da Religiao:Programa de Pos Graduacao em Ciencias da Religiao
|
| País: |
Brasil
|
| Palavras-chave em Português: |
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| Palavras-chave em Inglês: |
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| Área do conhecimento CNPq: |
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| Link de acesso: |
http://tede.metodista.br/jspui/handle/tede/1873
|
Resumo: |
This study presents the Jacob tradition in the formation of Northern Israel, based on the exegetical analysis of Gen 32:23-33. The rescue of Israel’s history from Northern Israel compels us, therefore, to look closely at exegetical literary research, but also to have a look at the archaeological research in the sites of Jordan, specifically, in our case, on Penuel. Therefore, to look at Israel from Gilead. This view refers both to the cultural origins of Israel and the different peoples of this region, and to the presence of Northern Israel at certain periods in that territory. It is necessary to rescue an Israel with heterogenous and multicultural characteristics, with its controversial histories, like that of the Jacob character. The Jacob´s tradition is considered the "founding myth" of Northern Israel, consolidated during the reign of Jeroboam II (788-747 BC). Jacob's narrative is probably one of the earliest traditions of origin preserved in the Hebrew Bible. It existed independently, unrelated to the Southern Patriarchs, Abraham and Isaac, and was initially a story about the origins of Bene Ya'aqob in Gilead of Transjordan, which was later identified with Israel. The oldest material, in the first stages of Iron Age, concerned primarily about the construction of the Temple of El in Penuel and the delimitation of the border between Israelites and Arameans in Transjordan. The narratives about Jacob were brought to Judah by the Israelites after the fall of the Northern Kingdom. Later they were reworked and drafted as biblical texts within Judah's ideology and identity narratives. In their present forms, they therefore include several layers representing distinct realities and concerns, but mainly those of the post-exile phase of Judah. The identity of this "patriarch" was changed by the centuries of interests of the powers of shift, but that was registered between the lines of the biblical literature and the ceramics of the archaeological sites, to the west and east of the Jordan. From the exegetical analysis of Gen 32:23-33, combined with the archaeological and historiographical research of Penuel and Galaad, notices that Jacob's tradition confirms Israel's local, autochthonous origin - on both sides of the Jordan - while recognizes the existence of social, cultural and political differences of groups around them. In political terms, Israel of Jacob coexists peacefully with different ethnicities and social groups, shares and signs pacts with them. In religious terms, this Israel of Jacob lives harmoniously with other deities, interacts with them and aspires for their blessing. The Israel of Jacob's tradition in Gilead is an Israel that coexists peacefully with different ethnicities and social groups, pluralistic and inclusivist, an Israel with heterogenous and multicultural characteristics, with controversial stories, such as that of the Jacob character. |
