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1
TOEWS, CASEY. "Moral Purification in 1QS". Bulletin for Biblical Research 13, n. 1 (1 gennaio 2003): 71–96. http://dx.doi.org/10.2307/26422780.
Testo completoAbstract (sommario):
Abstract In preexilic times, moral purification (the enforcement of the death penalty and כּרת, "to be cut off") held tragic and fatal consequences for the offender, as well as the nation at large, dynamically illustrated when the nation was collectively "cut off" in exile. In response to the severe punishments occasioned by moral impurity, the prophets considered a survivable alternative for moral purification in place of the harsh Pentateuchal penalties. They envisioned, metaphorically, a lustral cleansing that could wash away moral impurity. The Hebrew Bible does not provide evidence of a literal adaptation of this metaphor into praxis. In looking to the Second Temple period literature, we find that 1QS provides the earliest witness of a literal adaptation of the prophetic imagery into a baptism of moral purification. As such, 1QS is a very important document for demonstrating an approach to moral purification that is both a development of the postexilic Hebrew Bible, as well as a precursor to the practices evident in the lives of John the Baptist, Jesus, and Paul.
2
Maroshi, Valery V., e Geza Horvath. "Raskolnikov’s crime and repentance in Russian and Hungarian literature of the second half of the twentieth century". Imagologiya i komparativistika, n. 18 (2022): 168–90. http://dx.doi.org/10.17223/24099554/18/9.
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The article deals with the creative reception of a complex of motifs “sin - repentance - salvation” and the hero’s moral reflections that form the basis of Crime and Punishment and Fyodor Dostoevsky’s unfulfilled plan of a book about the “Great Sinner.” We analyze the works of several Russian and Hungarian authors of the 1960s-1990s. In Victor Pelevin’s novel Chapayev and Pustota, the hero involuntarily becomes a murderer. Instead of being exiled to Siberia, he ends up in a mental hospital, which functionally serves as a replacement for Raskolnikov’s “punishment” stage - a prison sentence. After leaving the hospital, the hero, who has not accepted the new reality, flees to a Buddhist monastery in Inner Mongolia to escape from the criminalized and dangerous modernity. The motifs of crime and failed repentance of the outsider writer are used by Vladimir Makanin in the novel The Underground or the Hero of Our Time. His hero recognizes Dostoevsky’s authority, projecting the novel’s situation onto his own. However, he rejects the need to repent the murders, since for him Raskolnikov’s story is an “alien” literary plot and a humiliation of his very “self.” The heroes of Limonov’s early prose constantly relate themselves to the marginal heroes and criminals of Dostoevsky. For them, the impossibility of repentance does not cancel the hero’s selfdoubt, his “state of hesitation” that determines, according to Dostoevsky, the behavior of the Great Sinner and Raskolnikov. In Russian prose of the 1990s, the text and plot allusions of which refer to Crime and Punishment, the main antihero is a writer and reader of Dostoevsky who tries on the situations and actions of Dostoevsky’s heroes, ultimately dismissing them as “alien” and “literary.” The classics of modern Hungarian literature, Janos Pilinszky and Miklos Meszoly, admitted that they literally lived inside Dostoevsky’s world. The novels of Meszoly of the 1960s, The Death of an Athlete and Saul, both tell the story of rebirth and conversion of two heroes - the runner Balint and the detective Saul. Balint is lonely and aspires to the absolute, a sports record, for which he is willing to sacrifice everything. He is similar to Dostoevsky’s sinner in his pridefulness. However, before his death, he ascends a mountain. The motifs that accompany his “spiritual ascent” point to the sacred symbolism of rebirth. The final change in the direction and purpose of running turns him into an “athleta Christi”, a repentant proud man. However, the plot of Saul does not follow the Bible to the end and finishes with Saul’s blinding, interrupting the biblical story and not representing his enlightenment as of the future Paul the Apostle. Similarly to Crime and Punishment, the novel unfolds around a murder - a “stoning” of the victim, Stephen the Apostle. Saul, like Raskolnikov, renounces his former self-identification and logic of the Law. The shock in both cases is the sin of murder, the internal experience of the crime. Saul takes the blame for the beating of Stephen. The authors declare no conflicts of interests.
3
FINNANE, MARK, e JOHN MCGUIRE. "The Uses of Punishment and Exile". Punishment & Society 3, n. 2 (aprile 2001): 279–98. http://dx.doi.org/10.1177/14624740122228339.
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4
Brooks, Thom. "The Bible and Capital Punishment". Philosophy and Theology 22, n. 1 (2010): 279–83. http://dx.doi.org/10.5840/philtheol2010221/212.
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5
Kristanto, Billy. "Exil und religiöse Identität in einigen Kantaten von Johann Sebastian Bach". European Journal of Theology 29, n. 2 (1 settembre 2020): 201–20. http://dx.doi.org/10.5117/ejt2020.2.006.kris.
Testo completoAbstract (sommario):
Summary This article examines nine sacred cantatas by Johann Sebastian Bach which address the subject of exile and religious identity. The biblical or general theological background of the text of each selected cantata, as well as the way in which Bach set the text to music, is discussed. We can learn from Bach that, first, there should be a legitimate space to express fear and insecurity about the arrival of foreigners. Second, believers who are in exile can associate their Christian identity with the life of Jesus while inviting unbelievers to find their identity in Jesus. Third, both suffering and hospitality are true features of Christian discipleship. Fourth, Bach’s interpretation of exile as a divine punishment is not the final message. The motif of exile as punishment is transformed by a Christological interpretation. Finally, the end of exile can be celebrated. In exile, believers dare to hope and to believe; at the end of the exile, believers celebrate without forgetting their past suffering. Both testify to a sound religious identity.
6
Jančar, Drago. "Slovene Exile". Nationalities Papers 21, n. 1 (1993): 91–105. http://dx.doi.org/10.1080/00905999308408259.
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The new era of Slovene spiritual, cultural and, in a certain sense, political history, is marked by the condition of exile. The first Slovene book, printed in 1550, was written by Primož Trubar, a Protestant, emigrant and exile par excellence. Trubar and his followers translated, wrote, made plans, and worked, “for the prosperity of their homeland,” in exile; therefore, the fundamental document of Judeo-Christian civilization and culture—the Holy Bible—was translated into Slovene, in exile. Books were sent to the homeland in barrels, and young people were invited to be educated at German universities. Trubar died an exile, convinced that his cause in the homeland was, if not won, at least well on the road to success.
7
Bursell, Rupert. "Book Review: Punishment in the Bible". Theology 90, n. 736 (luglio 1987): 327–28. http://dx.doi.org/10.1177/0040571x8709000414.
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Pianca, Marina. "The Latin American Theatre of Exile". Theatre Research International 14, n. 2 (1989): 174–85. http://dx.doi.org/10.1017/s0307883300006143.
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It is not surprising that the ancient republics allowed the condemned to escape death through flight. Exile did not seem to them a softer sentence than death. Roman jurisprudence also called it capital punishment.
9
Ilie Goga, Cristina. "The Transformation of Detention in Romania: From Exile to Main Punishment". International Letters of Social and Humanistic Sciences 56 (luglio 2015): 58–63. http://dx.doi.org/10.18052/www.scipress.com/ilshs.56.58.
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The article aims to analyze the evolution of detention on the Romanian territory, during the periods of its transformation from exile to a form of punishment, namely the Medieval and Modern Ages. We noticed that, although there was always detention as a form of restraint of the perpetrator until the application of other punishments and rarely as a form of punishment, the deprivation of liberty in prisons became, only in the eighteenth and nineteenth centuries the main form of punishment. We will initially analyze the methods of punishment used in Romanian Medieval period and the locations of detention ("mines", "dungeons", "bulk", "hearth" or "monastery") and then, will follow their transformation in modern detention areas.
10
Atreya, Alok, e Samata Nepal. "Menstrual exile – a cultural punishment for Nepalese women". Medico-Legal Journal 87, n. 1 (31 luglio 2018): 12–13. http://dx.doi.org/10.1177/0025817218789600.
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Hong, Jae-Buhm. "Features drawn from exile laws and cases in the Frankish kingdom". Korea Association of World History and Culture 66 (30 giugno 2023): 67–91. http://dx.doi.org/10.32961/jwhc.2023.03.66.67.
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The exile has been with mankind for a long time since Adam and Eve’s anecdote. The Expulsion which went through Ancient Greece and Rome appeared in various terms in accordance with the political and social situations of the time. It contains the contents of deprivation of citizenship, confiscation of property and confinement to a certain area. In the early Middle Ages, the Germanic peoples accepted the Roman heritage, absorbing the customs of exile that drove out those who broke the peace of the community, and defined it as the law of the kingdom. In the Merovingian dynasty, kings chose exile rather than capital punishment and sent bishops to isolated spaces such as islands and monasteries. Meanwhile, the parties who fought fiercely in the internal conflict within the Carolingian royal family tried to solve the problem through a political choice of exile. Although it was a temporary solution, the Frankish kingdom’s expulsion method of keeping alive, sending it away, imprisoning it and returning it was remarkable compared to other periods. Exile was a punishment that punishes those who commit crimes, but its contents have changed over time. It was also, on the other hand, a politically chosen strategic weapon to strengthen or maintain the power of the ruler.
12
Komkova, Anastasiya Sergeevna, e Anna Aleksandrovna Anikina. "Conceptualization of exile as a primary form of punishment in the Old English linguocultural tradition". Philology. Issues of Theory and Practice 16, n. 11 (30 ottobre 2023): 3682–88. http://dx.doi.org/10.30853/phil20230566.
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The research aims to reconstruct the EXILE concept in the Old English linguocultural tradition. The research is novel in that it is the first to study the EXILE concept using the material of legal vocabulary of Anglo-Saxon culture during its formation, to reveal its notional content by the systematization of characteristics: punishment, deprivation of rights and freedoms, loss of human appearance, suffering, loneliness, wanderings, miserable existence. As a result, the process of conceptualization of exile taking into account a wide philological and ethno-cultural context has been presented. The authors have identified and described the cultural patterns of behavior deviation from which could lead to the relegation of a representative of any class of Anglo-Saxon society in the 7th-11th centuries to the position of an outcast. The paper studies the linguistic means of expressing all components of the practice of exile, including the naming units for the action itself, the outlaws, their distinctive features, places and circumstances of exile. The analysis of the semantic content of the selected lexemes, their contextual connections has been carried out and the notional content of the EXILE concept has been determined.
13
Herbella, Fernando, Ademir Santos Jr e Edgar Gomes. "Diseases in the Bible and Quran: differences between grace or punishment from the Jerusalem God". International Journal of Religion 4, n. 1 (11 maggio 2023): 39–47. http://dx.doi.org/10.33182/ijor.v4i1.2767.
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Health and religion are strongly connected. This study aims primarily to compile the diseases described in the Bible and Quran with a secondary aim to group the diseases in punishment or blessing. Diseases mentioned in the Bible and Quran were compiled by manual review and grouped as punishment if imposed by the deity as penance; blessing if cured by grace or neutral. The results show difference among the books in the distribution of the diseases as associated to punishment (more prevalent in the first testament), blessing (more prevalent in the second testament) or neutral (more prevalent in the Quran).
14
Megivern, James J. "Book Review: Capital Punishment and the Bible". Interpretation: A Journal of Bible and Theology 57, n. 1 (gennaio 2003): 92. http://dx.doi.org/10.1177/002096430005700126.
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Ivanov, A. A., S. L. Kuras e T. L. Kuras. "Siberian Exile and Its Reformation during Reign of Peter Great (XVII—XVIII)". Nauchnyi dialog 12, n. 2 (1 aprile 2023): 318–35. http://dx.doi.org/10.24224/2227-1295-2023-12-2-318-335.
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The history of the formation and development of the Siberian criminal exile, the main link in the all-Russian system of execution of punishment in the Russian Empire during the 18th— 19th centuries is discussed in the article. It is shown that the exile to Siberia appeared already at the end of the 16th century, however, during this period, called “Moscow”, it did not yet have a proper organization. The study provides examples that convincingly prove that it was only under Peter I and thanks to his efforts that the Siberian exile began to acquire a legal and organized character, began to play an important role in the protective and punitive system of the state. The novelty of the study lies in the fact that for the first time an attempt was made to comprehensively study the transformations of Peter the Great in the field of legal regulation of the system of hard labor and exile, which is shown on the example of Siberia in the 17th—18th centuries. It is shown that it was under Peter that criminal exile and hard labor became not only forms of punishment for criminals, but also the main way to use free labor in the construction of strategically important facilities for the country located on the borders of the Russian Empire.
16
Dumolyn, Jan, e Milan Pajic. "Enemies of the Count and of the City". Tijdschrift voor rechtsgeschiedenis 84, n. 3-4 (9 dicembre 2016): 461–501. http://dx.doi.org/10.1163/15718190-08434p05.
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During the fourteenth century, the struggle for power between the craft guilds and patricians dominated the county of Flanders to such an extent that it resulted in three major revolts between 1302 and 1361. A common punishment for collective action was banishment from the city or from the entire county, either temporarily or for life. A mitigation of the capital punishment, sending those politically defeated into exile, partially transferred social and political tensions abroad and allowed the victorious party to restore order, although sometimes only until the return of the exiles under new political conditions. Thus these revolts were followed by waves of large scale collective expulsions, in the execution of which both princely and urban authorities were involved. After these, however, the importance of collective exile as a measure of repression sharply declined and other types of punishment were inflicted on rebellious communities. The purpose of this article is to explain this brief but intensive legal phenomenon within the judicial and political structures of the county.
17
Kaye, Anders. "Excuses in Exile". University of Michigan Journal of Law Reform, n. 48.2 (2015): 437. http://dx.doi.org/10.36646/mjlr.48.2.excuses.
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Suppose that I have intentionally killed another person and that I have done so without any justification. At first glance, it appears that I am guilty of murder, a very serious crime. Since I am guilty of this very serious crime, the state may inflict a very serious punishment on me—at least many years in prison, if not my whole life or the death penalty. But suppose that one of the following is also true in my case: (A) At the time that I killed my victim, I suffered from a mental disease and, as a result, lacked the substantial capacity to appreciate the wrongfulness of my conduct. (B) Throughout my childhood and into my adolescent years, my father physically and sexually abused me, leaving me significantly more prone to violence than I would otherwise have been. Both A and B are ethically and interpersonally important facts. Both are likely to inspire some combination of sympathy, empathy, and compassion. Both suggest that my story is not just the story of a murderer and that there is a complicated explanation for my crime.
18
Oh, Jun Seok. "Changes and characteristics of the ancient Chinese exile punishment". CHUNGGUKSA YONGU (The Journal of Chinese Historical Researches) 143 (30 aprile 2023): 1–29. http://dx.doi.org/10.24161/chr.143.001.
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Shaw, J. Clerk. "Punishment and Psychology in Plato’s Gorgias". POLIS, The Journal for Ancient Greek Political Thought 32, n. 1 (5 maggio 2015): 75–95. http://dx.doi.org/10.1163/20512996-12340039.
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In the Gorgias, Socrates argues that just punishment, though painful, benefits the unjust person by removing injustice from her soul. This paper argues that Socrates thinks the true judge (i) will never use corporal punishment, because such procedures do not remove injustice from the soul; (ii) will use refutations and rebukes as punishments that reveal and focus attention on psychological disorder (= injustice); and (iii) will use confiscation, exile, and death to remove external goods that facilitate unjust action.
20
Rogerson, J. W. "Enduring Exile: The Metaphorization of Exile in the Hebrew Bible. By MARTIEN A. HALVORSON-TAYLOR." Journal of Theological Studies 66, n. 1 (7 novembre 2014): 299–300. http://dx.doi.org/10.1093/jts/flu183.
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Werse, Nicholas R. "Exile, Restoration, and the Question of Postexilic Suffering in Josephus". Journal for the Study of Judaism 49, n. 3 (26 aprile 2018): 390–403. http://dx.doi.org/10.1163/15700631-12493186.
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AbstractThe present study focuses on the representation of restoration and postexilic suffering in Josephus’sAntiquities of the Jews. This study first builds upon Feldman’s observations, arguing that Josephus interprets the rebuilding of the Jerusalem temple as the Judean restoration marking the end of exilic judgment. Second, this study examines Josephus’s interpretation of subsequent postexilic oppression and suffering at the hands of foreigners. Josephus interprets this post-restoration suffering through the theological lens of the exile, but not as a continuation or even return to a single “exile” event. Rather, for Josephus, the exile is the archetypal experience of divine judgment for disobedience. Thus subsequent disobedience in the post-restoration age could lead to a repeat of this “sin–punishment” paradigm. Josephus utilizes this repeatable paradigm to explain periods of Jewish suffering after their restoration from exile.
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Shapira, Anita. "The Bible and Israeli Identity". AJS Review 28, n. 1 (aprile 2004): 11–41. http://dx.doi.org/10.1017/s0364009404000030.
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ldquo;In our two thousand years of exile, we have not totally lost our creativity, but the sheen of the Bible dulled in exile, as did the sheen of the Jewish people. Only with the renewal of the homeland and Hebrew independence have we been able to reassess the Bible in its true, full light,” Israel's first Prime Minister, David Ben-Gurion, wrote in 1953. This statement illustrates several core attitudes of the Jewish national renaissance movement towards the Bible. Ben-Gurion depicted a direct relationship between the state of the Jewish people and the status of the Bible: The two rose and fell together. His words are reminiscent of philosopher Martin Buber, Revisionist leader Zeءev Jabotinsky, and others, all of whom postulated a symbiotic relationship between the Jewish people and the land of Israel: “Just as the Jewish people need the land to live a full life, so the land needs the Jewish people to be complete” wrote Buber. The Bible, according to Ben-Gurion, was the third component of the Jewish “holy trinity” of people, land, and book. It served as testimony of Jewish national life in the land of Israel in former times, as a blueprint for reestablishing this way of life, as proof of a glorious past and promise for the future. It nurtured a national romanticism and both inspired and buttressed universal ideas; it was the bedrock of myth and epos, of earthliness and valor, and also of a system of ethics and faith that rein in and restrain muscle and brawn. It was paradoxical proof of both Jewish uniqueness and Jewish similitude, “like all the nations” (I Samuel 8:5); “materialism” and “spirituality”; historical continuity and historical severance between the people and the land.
23
Thompson, Professor Thomas L. "THE POLITICS OF READING THE BIBLE IN ISRAEL". Holy Land Studies 7, n. 1 (maggio 2008): 1–15. http://dx.doi.org/10.3366/e1474947508000048.
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The biblical themes of exile, return, the blossoming of the desert and the promise of the land have been transformed to support Zionist nationalist policies of ethnic cleansing. Biblical and archaeological scholarship, itself, has contributed substantially to the de-Arabicisation of Palestinian toponymy, the understanding of the Bible's allegorical narratives as nationalist epic and an ethno-centric understanding of Palestine's ancient history.
24
Resende, Luiz Antonio de Lima, Silke Anna Theresa Weber, Marcelo Fernando Zeugner Bertotti e Svetlana Agapejev. "Stroke in ancient times: a reinterpretation of Psalms 137:5,6". Arquivos de Neuro-Psiquiatria 66, n. 3a (settembre 2008): 581–83. http://dx.doi.org/10.1590/s0004-282x2008000400033.
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Stroke was probably first described in Psalms 136: 5-6 of the Catholic Bible, and Psalms 137:5-6 of the Evangelical Bible. Based on the Portuguese, Spanish, English, German, Dutch, Russian, Greek, and original Hebrew Bible, the significance of this Psalm is the invocation of a punishment, of which the final result would be a stroke of the left middle cerebral artery, causing motor aphasia and right hemiparesis.
25
Chatterjee, Choi. "Imperial Incarcerations: Ekaterina Breshko-Breshkovskaia, Vinayak Savarkar, and the Original Sins of Modernity". Slavic Review 74, n. 4 (2015): 850–72. http://dx.doi.org/10.5612/slavicreview.74.4.850.
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Based on a comparison of the prison experiences of Ekaterina Breshko- Breshkovskaia, member of the Socialist Revolutionary Party of Russia, and Vinayak Damodar Savarkar, revolutionary and Hindu fundamentalist, I ask two central questions: How did Breshkovskaia's story about exile and punishment help establish the tsarist genealogy of the gulag in the western consciousness, while the suffering of political prisoners in British India, as exemplified by Savarkar, were completely occluded? How and why did the specificity of incarceration in the Russian empire eclipse systems of punishment designed by other European empires in the late nineteenth and early twentieth centuries? In this article, I argue that the penumbra of modernity was darkened not only by the savagery of the Holocaust and the gulag but also by the brutal violence of western imperialism. Placing the Russian prison and exile system in comparative global perspective opens up new avenues of research in a field that has relied excessively on the intellectual binaries of a repressive Russia and a liberal western Europe.
26
Larsen, Matthew D. C. "Carceral Practices and Geographies in Roman North Africa". Studies in Late Antiquity 3, n. 4 (2019): 547–80. http://dx.doi.org/10.1525/sla.2019.3.4.547.
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I explore the landscape of carceral practices and geographies in late antique Roman North Africa by applying a comparative lens to carceral punishments of exile and condemnation to the mines. I situate the research within the field of carceral studies, using the concept of carceral practices and geographies (as opposed to the narrower concepts of prison and imprisonment). I first offer a contextualization of the punishments of exile and condemnation to the mines as carceral punishments, remaining especially sensitive to the legal, material, and spatial aspects of each punishment. I then consider how different North African Christians used their carceral punishments and geographies to negotiate issues of political and social power in the broader Roman Mediterranean, specifically the letter exchange between Cyprian and three other groups of Christians condemned to the mines (Ep. 76–79). I use the letter correspondence as a case study to explore the “real-and-imagined” aspects of carceral practices and geographies in Roman North Africa. The carceral punishments of exile and condemnation to the mines have legal, material, social, gendered, rhetorical, and lived-experience components, all of which are treated as distinct, yet also fluid and intersectional with each other. I conclude by gesturing to how the case study adds texture to our understanding of how carceral punishment worked in Late Antiquity.
27
Ahmed, Tahmina. "From Exile to a Global Citizen". Spectrum 17 (30 novembre 2023): 1–11. http://dx.doi.org/10.3329/spectrum.v17i1.68995.
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In ancient Greek literature and Indian epics, Mahabharata and Ramayana, exile or banishment is depicted as a punishment meted out for sins and crimes committed by humans, whether knowingly or unknowingly. Gradually, from individual/ group punishment, exile evolved into mass exodus resulting from war, conquests and other conflicts. All forms of exiles suffer from the pain and sorrow of leaving behind one’s homeland and belongings. Consequently, the literature produced by exiled poets and writers are filled with nostalgia and agonizing memories. However, over the years, other concerns related to their new lives gain prominence in their writings. This paper attempts to trace the journey of exiles from the past to the present and move towards the future in the writings of diasporic writers of different decades. This paper will focus on the works of V.S. Naipaul, Monica Ali, Zia Haider Rahman and Tarfia Faizullah to discover the newer trends emerging in their texts. V.S. Naipaul’s A House for Mr Biswas (1961) is the epitome of the diasporic writer’s attempt to understand his past in relation to his present. The ownership of a house in the new country is like staking a claim to belong to that country, and Mr. Biswas is desperate to do so. On the other hand, Monical Ali’s Brick Lane, published at the turn of the century, deals with a husband and wife negotiating the difficulties of belonging to a new society. Zia Haider Rahman and Tarfia Faizullah belong to the next group of diaspora writers, who are second generation immigrants growing up in a new land no longer ‘foreign’ to them. The protagonist of Rahman’s novel in The Light of What We Know (2014) successfully confronts problems and complications to ‘belong’ and ‘become’ a British citizen. Tarfia Faizullah, a young Bangladeshi-American poet, uses the history of the War of Independence of Bangladesh to align it with other similar universal discourse of genocide. It appears that figuratively, the exiled writer has now arrived at an acceptable point where s/he is flying out as a global citizen. This transformation of diasporic writers from the periphery to the centre as globally read figures has given rise to the concept of transnationalism. Spectrum, Volume 17, June 2022: 1-11
28
Jobe, Sarah. "Carceral Hermeneutics: Discovering the Bible in Prison and Prison in the Bible". Religions 10, n. 2 (10 febbraio 2019): 101. http://dx.doi.org/10.3390/rel10020101.
Testo completoAbstract (sommario):
This essay introduces the concept of “carceral hermeneutics,” the art of interpreting Scripture from within prisons as, or alongside, incarcerated persons. Reading the Bible in prison reframes the Bible as a whole, highlighting how the original sites of textual production were frequently sites of exile, prison, confinement, and control. Drawing on the work of Lauren F. Winner, the author explores the “characteristic damages” of reading the Bible without attention to the carceral and suggests that physically re-locating the task of biblical interpretation can unmask interpretative damage and reveal alternative, life-giving readings. The essay concludes with an extended example, showing how the idea of cruciformity is a characteristically damaged reading that extracts Jesus’ execution from its carceral context. Carceral hermeneutics surfaces a Gospel counter-narrative in which Jesus flees violence and opts for his own safety. Jesus as a refugee (Matt 2), a fugitive (Matt 4:12–17), and a victim escaping violence (Luke 4:14–30) stand alongside Jesus as an executed person to offer a wider range of options for a “christoformity” in which people can image God while fleeing from violence in order to preserve their own lives and freedom.
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Kharmaev, Yu V. "Criminal Punishment in the Form of Exile as a Tool for Resolving Russia's Geopolitical Problems on its Eastern Outskirts (Historical and Legal Aspects)". Lex Russica, n. 4 (2 maggio 2019): 179–87. http://dx.doi.org/10.17803/1729-5920.2019.149.4.179-187.
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The Russian state has historically used the reference not only as an implementation of criminal punishment against convicts, but also to solve colonization, economic, cultural and social problems on the Eastern borders of the country. The vast and undeveloped territory in the East of the country; natural minerals, raw materials for the emerging Russian industry; the presence of the land route of the TRANS-Siberian direction, all this at first looked very attractive. However, at the end of the second half of the 19th century the authorities were forced to reform the Siberian exile, and in the future to completely abandon it, recognizing it is extremely inefficient and costly for the state. Modern geopolitical interests of Russia face similar problems typical for the State in earlier historical periods. As for the exile or some other punishment associated with the voluntary or forced displacement of a large number of people from one region to another (more often from the Central regions to the outskirts of the country), will be resolved gradually, depending primarily on the socio-economic capabilities of the state.
30
Rubel, V. "«NEOLITHIC REVOLUTION» IN BIBLICAL DESCRIPTION: ATTEMPT OF GEOGRAPHICAL AND CHRONOLOGICAL IDENTIFICATION". Bulletin of Taras Shevchenko National University of Kyiv. History, n. 136 (2018): 63–66. http://dx.doi.org/10.17721/1728-2640.2018.136.1.13.
Testo completoAbstract (sommario):
The stories of paradise garden, first men living in it, their fall and exile from Eden are fixed in the Bible and considered a sphere of religious and mythological, but not a historical component of the Holy Scripture. Textual analysis of the second chapter of «The Book of Genesis» gives grounds to consider Eden a real geographical object, which limits correspond to the territories of today’s Tabriz Valley. Description of paradise garden, where Adam, created by God, was not aware of death and was richly fed, not making any additional efforts, is a peculiar human memory of an era of early pre-Neolithic being. «The exile from Eden» – is an era in history, when «unproblematic» life of primitive men was finished because of lack of the natural resourses, quantity of which was deficient for survival. It made people to occupy territories beyond the original range of their existence. The second result of «the exile from paradise» was a curse of Adam, as since then he had to get food «by the sweat of his brow». Modern scientific terminology calls it «Neolithic revolution», i.e. transition from the foraging to the agriculture, when human had to master the art of tilling for growing food. Inverse chronological calculation method of generations of biblical patriarchs allows to date this historical fracture by the first half – the middle of III millennium BC. The third result of «the exile from paradise» was declared loss of human’s immortality. The emergence of reproductive economy, when a person began to plow the ground, dig channels, build dams, pasture livestock and in such way «get the daily bread», intensified the development of protoscientific knowledge, which resulted in human’s awareness of finality of his personal physical existence. The Bible redefines this fact as the loss of «eternity» by human.
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Baker, Nicholas Scott. "For Reasons of State: Political Executions, Republicanism, and the Medici in Florence, 1480–1560". Renaissance Quarterly 62, n. 2 (2009): 444–78. http://dx.doi.org/10.1086/599867.
Testo completoAbstract (sommario):
AbstractPrior to the late fifteenth century in Florence, the losers of political conflicts routinely faced exile as punishment for their perceived crimes. Following the Pazzi conspiracy of 1478, however, such political criminals increasingly received death sentences rather than banishment. This article explores how the changing nature of punishment for political crimes in Renaissance Florence from the fifteenth to the sixteenth centuries can be read as a barometer of political change in the city. It examines the relationship between the growing number of political executions and the long transformation of Florence from a republic to a principality, with reference to the broader context of fifteenth- and sixteenth-century Italy.
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Furman, Refael. "Changing Relations between Prophets and Rulers in the Bible". Review of Rabbinic Judaism 24, n. 2 (4 ottobre 2021): 147–76. http://dx.doi.org/10.1163/15700704-12341380.
Testo completoAbstract (sommario):
Abstract This article discerns a change of tendency in the nature of the relations between prophets (“religion”) and rulers (“state”) in the Bible. The examination concentrates on the differences between pre-exilic and post-exilic prophets. The sample survey shows a change of tendency between the two eras. Pre-exilic prophets act as opposition to the government, while Haggai, as a representative of post-exilic prophecy, endorses the heads of the restoration community. This change is rooted in the communal trauma of destruction and exile, as well as in the social, political and theological changes that followed.
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Richardson, Rita C., Daryl J. Wilcox e Jimmy Dunne. "Corporal Punishment in Schools: Initial Progress in the Bible Belt". Journal of Humanistic Education and Development 32, n. 4 (giugno 1994): 173–82. http://dx.doi.org/10.1002/j.2164-4683.1994.tb00148.x.
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Lemche, Niels Peter. "WHAT IF ZEDEKIAH HAD REMAINED LOYAL TO HIS MASTER?" Biblical Interpretation 8, n. 1-2 (2000): 115–28. http://dx.doi.org/10.1163/156851500750119105.
Testo completoAbstract (sommario):
AbstractThis article works with two different examples of virtual history. The first describes the outcome of the events of 587 bce. What if Zedekiah had not revolted? Then there would have been no Babylonian Exile, no Judaism founded on the idea of an exile, no Christianity founded on Judaism, and no Islam. So perhaps Zedekiah's decision to revolt was the single most important decision made by any persion in the history of Western civilization. Whereas this first scenario is a mock scenario, the second is not. It concerns the virtual history constructed by the biblical historians who, among other things, created the myth of the Babylonian Exile as the foundation myth of their constructed nation, the new Israel. Seen in light of the extent of virtual history found in the Bible, the first scenario could easily—from an historian's point of view—be considered closer to the actual events in the southern Levant of the early sixth century bce.
35
Stern, Guy. "Job as Alter Ego: The Bible, Ancient Jewish Discourse, and Exile Literature". German Quarterly 63, n. 2 (1990): 199. http://dx.doi.org/10.2307/406345.
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Golovinov, Alexander V., e Yulia V. Golovinova. "“There is Nothing More Useful Than the Abolition of this Fruitless Punishment”: The Narrative of the Abolition of Exile to Siberia in N. M. Yadrintsev's Work of the 1870s". Journal of Frontier Studies 8, n. 2 (15 maggio 2023): 97–113. http://dx.doi.org/10.46539/jfs.v8i2.471.
Testo completoAbstract (sommario):
The aim of this study is to reconstruct and demonstrate the narrative of the Siberian exile as an unsustainable form of punishment, which was widely represented in the literary and journalistic works of N.M. Yadrintsev, the leader of the Siberian regional movement in the 1870s. The chronological framework used in this study is not coincidental, as it seeks to expand the understanding of the diverse legacy of the “worthy son of Siberia” by examining the topic of exile during the initial period of his career as an enlightener in the 1870s.
The study mainly employs published sources, with emphasis on N.M. Yadrintsev's works during the 1870s. Additionally, archival materials from N.M. Yadrintsev's collection in the Department of Manuscripts and Book Monuments of the Scientific Library of Tomsk State University are utilized. This set of sources highlights N.M. Yadrintsev's actual involvement in attempting to reform the penitentiary system in the Russian Empire.
The paper notes that N.M. Yadrintsev's journalism reflects the idea that exile, by combining almost all categories of crimes, became a panacea for all ills. Exile was also considered a crucial economic tool, replacing short-term and long-term prisons.
The authors conclude that N.M. Yadrintsev's ideological and journalistic legacy, as demonstrated in central and regional periodicals during the 1870s, succinctly showed that exile has no corrective value for criminals. Instead, it contributes to the criminalization of the region and leads to an increase in illegal activity. The state spends too many financial resources on the exile system, and its colonization influence is insignificant.
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Tollerton, David. "The Exile, the Nomad, and the Ghostly: Holocaust Memory and Identities of the Biblical at the Edge of Reception Studies". Biblical Interpretation 25, n. 4-5 (15 novembre 2017): 574–90. http://dx.doi.org/10.1163/15685152-02545p07.
Testo completoAbstract (sommario):
This article considers the relationship between biblical reception studies and Holocaust memory, with particular reference to the construction of a new Holocaust memorial in central London. I suggest that although in the twenty-first century there has been a small but growing body of literature on the interface of Bible and Holocaust memory, this scholarship has been unable to engage with the fullest possibilities of encounter between the two. Amidst plans for the new memorial we see an unconventional kind of reception taking place, one that resonates with Primo Levi’s description of Holocaust witness accounts as ‘stories of a new Bible’. To explore the implications of this phenomenon I turn to Brennan Breed’s recent discussion of the Bible as ‘nomadic text’, proposing that an extended version of his ideas can speak valuably to this context.
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Aberbach, David. "Biblical Genealogy and Nationalism". Genealogy 7, n. 4 (31 ottobre 2023): 82. http://dx.doi.org/10.3390/genealogy7040082.
Testo completoAbstract (sommario):
The chronological/genealogical narrative structure of the Hebrew Bible points to an editorial aim: to give a history of Israel as a nation from Creation to the 6th century BCE Babylonian exile and the return to the land of Israel, and in so doing to bring to life and unite two dead Near Eastern kingdoms. This article considers the scribes and editors who created the structure of the Hebrew Bible as forerunners of modern cultural nationalists, especially of defeated or endangered peoples, who sought the survival and growth of the nation in literature. However, the monotheisms that derived from Judaism, and adopted Hebrew scripture as sacred, rarely accepted the Bible as the translation or adaptation of a Jewish work in the Jewish national language mostly on Jewish soil and under Jewish government in the 1st millennium BCE. Rather, anti-Semites taught a genealogy of Jewish guilt to the world, with extra charges based on supersessionist theology and anti-Jewish fantasies.
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De Vito, Christian G., Clare Anderson e Ulbe Bosma. "Transportation, Deportation and Exile: Perspectives from the Colonies in the Nineteenth and Twentieth Centuries". International Review of Social History 63, S26 (12 giugno 2018): 1–24. http://dx.doi.org/10.1017/s0020859018000196.
Testo completoAbstract (sommario):
AbstractThe essays in this volume provide a new perspective on the history of convicts and penal colonies. They demonstrate that the nineteenth and twentieth centuries were a critical period in the reconfiguration of empires, imperial governmentality, and punishment, including through extensive punitive relocation and associated extractive labour. Ranging across the global contexts of Africa, Asia, Australasia, Japan, the Americas, the Pacific, Russia, and Europe, and exploring issues of criminalization, political repression, and convict management alongside those of race, gender, space, and circulation, this collection offers a perspective from the colonies that radically transforms accepted narratives of the history of empire and the history of punishment. In this introduction, we argue that a colony-centred perspective reveals that, during a critical period in world history, convicts and penal colonies created new spatial hierarchies, enabled the incorporation of territories into spheres of imperial influence, and forged new connections and distinctions between “metropoles” and “colonies”. Convicts and penal colonies enabled the formation of expansive and networked global configurations and processes, a factor hitherto unappreciated in the literature.
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Golovinov, A. V., e Yu V. Golovinova. "“Plunging into the Ontology of Prison Dungeons”: Social and Political Ideas of N. M. Yadrintsev about Places of Detention and Exiled Settlers on the Pages of the Prerevolutionary Publications “Delo” and “Nedelya”". Bulletin of Irkutsk State University. Series Political Science and Religion Studies 45 (2023): 18–27. http://dx.doi.org/10.26516/2073-3380.2023.45.18.
Testo completoAbstract (sommario):
The publication is devoted to the reconstruction of social and political ideas of N. M. Yadrintsev in the field of problems of penitentiary policy. The authors emphasize the current political journalism of the ideologist of the Siberian regionalism, presented in the pre-revolutionary publications Delo and Nedelya. The purpose of the study is to show that it was on the pages of these central publications that the Siberian intellectual for the first time in his ideological and political heritage multilaterally reflected on exile as a punishment and widely discussed the “prison issue”. The article establishes that the founder of Siberian democratic regionalism consistently and systematically outlined a set of problematic issues and pain points of the state penitentiary policy of pre-revolutionary Russia already at an early stage of his ideological and political work. It is also shown that, within the framework of cooperation with democratic St. Petersburg publications, N. M. Yadrintsev shared with the reader his own observations and thoughts about the correctional and colonization significance of exile. Trying to substantiate the thesis of the inexpediency of exile to Siberia, the educator on the pages of the "Case" gave a detailed analysis of the historical sketch of Russian exile. Also, the ideologist of regionalism emphasized that solitary confinement, especially long-term one, only coarsens the criminal.
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Belova, N. A. "PUNISHMENT OF WOMEN NARODNIKS FOR POLITICAL TERRORISM". Bulletin of Udmurt University. Series History and Philology 30, n. 1 (21 marzo 2020): 35–47. http://dx.doi.org/10.35634/2412-9534-2020-30-1-35-47.
Testo completoAbstract (sommario):
The article is dedicated to the study of the problem of punishment of Russian women, members of the populists’ organizations (mainly “People’s Will”, see “Narodnaya Volya”), for participation in political terrorism in the 70s - 80s of the 19th century. A historiographical review of the literature on the topic under consideration is given. The information about women punished for participating in terror against the authorities, including attempts on the emperors Alexander II and Alexander III, is specified and summarized. The facts of the refusal of convicted criminals to protect and pardon are reported. The information about the execution of sentences in respect of women convicted for revolutionary terrorism to death penalty, penal servitude and exile settlement is specified. Their stay at the Peter and Paul Fortress and the House of Pre-Trial Detention in St. Petersburg, and after their conviction - at Kara katorga, Shlisselburg Fortress and other places of punishment is shown in detail. Particular attention is paid to the issue of applying the act of pardon with respect to women victims convicted of political terrorism. To clarify individual facts and dates, different points of view are compared.
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Frejusz, Kamilla. "Biblical inspirations of Janusz Tarnowski’s personal and existential pedagogy". Acta Universitatis Nicolai Copernici Pedagogika 37, n. 1 (19 settembre 2020): 69. http://dx.doi.org/10.12775/aunc_ped.2019.005.
Testo completoAbstract (sommario):
The analyzes undertaken in the article are aimed at showing in what aspects of the personal and existential pedagogy, Janusz Tarnowski is inspired by and refers to biblical texts. The subject of the analysis was the approach to upbringing as a “dialogue and meeting” in selected scientific and popular science publications by Janusz Tarnowski. In his pedagogical thought we find numerous inspirations taken from the Holy Bible. For him, the word of God contained in the Bible was the source from which he drew and on the basis of which he justified such pedagogical issues as: education as a "dialogue and meeting", human dignity and the prohibition of physical punishment. The reflection in the article leads to the conclusion that Janusz Tarnowski not only was inspired by the Bible but also encouraged his pupils to read it. In conversations with his pupils, he also gave testimony confirming the importance of the Holy Bible in his life and scientific work.
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Beach, Lee. "A Spirituality of Exile: Responding to God's Absence". Journal of Spiritual Formation and Soul Care 10, n. 1 (maggio 2017): 33–50. http://dx.doi.org/10.1177/193979091701000104.
Testo completoAbstract (sommario):
In the journey of faith almost everyone experiences times of spiritual desolation when our sense of God's presence is stripped away and our certainty about his faithfulness is deeply eroded. Times like this are intensely disorienting as they leave us grasping for answers, but even more importantly searching for a way forward. The literature of the Bible provides us with both experiential companionship and language to guide our journey through the desolate places of spiritual experience. The prayer language of exile offers us a paradigm for engaging with God in the midst of our experience of his absence. In particular the biblical book of Lamentations and a number of Psalms (44, 74, 79, 89, 102, 106 and 137) provide language that helped Israel express the depths of their suffering in the face of their exilic experience. The prayer language of exile is the language of God's absence. Through the language of exilic prayer we encounter the bold movements of lament, remembrance, reorientation, and hope. These acts of prayerful speech form the core of a spirituality of exile that sustained the ancient community and can offer nourishment to contemporary journeys of desolation as well.
44
Zalewski, Bartosz. "The Sanction for Parricidium in the Light of Cassiodorus’ Variae – Comments on Cass., Variae 1, 18, 4 in the Light of Roman Criminal Law and Leges Romanae Barbarorum". Krakowskie Studia z Historii Państwa i Prawa 16, n. 4 (2023): 449–67. http://dx.doi.org/10.4467/20844131ks.23.039.19033.
Testo completoAbstract (sommario):
The traditional punishment for parricidium under Roman law was the poena cullei (“the penalty of the sack”). Its continued use in late antiquity is confirmed by the constitution of Emperor Constantine the Great later adopted in the Theodosian Code of 438 (C. Th. 9, 15, 1). It is not clear, however, whether this punishment was also applied in practice to pars Occidentis in the period after the abdication of Emperor Romulus Augustulus (476). The official royal correspondence preserved in Cassiodorus’ Variae mentions the penalty of exile imposed for fratricide (Cass., Variae 1, 18). The aim of the study is an attempt to interpret the indicated letter of Theodoric the Great, as well as a number of other sources (the provisions of Edictum Theoderici regis and Breviarium Alarici) to reconstruct the penal policy of this ruler towards the perpetrators of parricidium and homicidium.
45
Rainey, Brian. "“Their Peace or Prosperity”". Journal of Ancient Judaism 6, n. 2 (14 maggio 2015): 158–81. http://dx.doi.org/10.30965/21967954-00602002.
Testo completoAbstract (sommario):
This article contends that “hereditary punishment,” defined as, “biblical scenarios in which an act committed by a person or a group of people has negative effects on the descendants of that person or people” is the most prominent rationale offered for the exclusion of foreigners, or “people(s) of the land(s)” in Ezra 9–10 and Nehemiah 13. Whereas some exegetes contend that Ezra-Nehemiah excludes these foreigners due to a fear that “idolatrous” religious practices will proliferate among the Exile community, this article looks at how the appeals to Leviticus 18 and 20 in Ezra 9 and to Deuteronomy 23 in Nehemiah 13 reveal that these foreigners have been excluded because they committed offenses against Yahweh or the Exile community for which they and their descendants should be punished. Ezra 9, by referencing concepts found in Leviticus 18 and 20, claims that the local non-Judean population should be excluded because they committed “abominations” and thereby defiled the land. Nehemiah 13:1–3, by referencing Deut 23:4–9, claims that these foreigners should be excluded because they acted like Ammon and Moab by obstructing the Exile community’s restoration. As a result, it is unclear whether or not Ezra-Nehemiah excludes all foreigners from the Exile community or whether the exclusion is limited to non-Judeans in close proximity, who were perceived to have committed an offense of some kind.
46
Golovinov, Alexandr, e Julia Головинова. "Criticism of Texts of Legislative Acts of the Russian Empire in the Political and Legal Work of N. M. Yadrintsev". Legal Linguistics, n. 28(39) (1 luglio 2023): 27–30. http://dx.doi.org/10.14258/leglin(2023)2804.
Testo completoAbstract (sommario):
The publication concerns the problem of analysis of some legislative acts of imperial Russia in the political and legal ideology of the regionalists. An attempt has been made to show the diversity of references in the language of the regional doctrine to legislation and legal terms. It is shown that representatives of the Siberian regionalism movement were very selective in their analysis of the texts of legal acts of the Russian Empire, which was due to their interests for specific problems.
The authors found that while theoretically analyzing various government decrees on the proportionality of punishment and reduction of exile, such as Decrees of 1811 and 1821, as well as the Charter of 1822 on exiles, the Siberian thinker assessed the system of punishments as unsatisfactory. The attitude to this type of criminal punishment among legal scholars of the second half of the XIX century was ambiguous.
It is emphasized that the application of progressive views of legal scholars is very often observed in the political and legal ideology of regionalism. For example, N. M. Yadrintsev referred to the provisions of the International Prison Congress of Stockholm.
The authors comes to the conclusion that the textual analysis of the legislation by the regionalists in regard to the penitentiary policy of the state, including the problem of exile and maintenance of convicts, together with references to the doctrine of law, made it possible to comprehensively approach the solution of certain political and legal problems.
47
Dawson, Jane E. A. "‘Satan's bludy clawses’: how religious persecution, exile and radicalisation moulded British Protestant identities". Scottish Journal of Theology 71, n. 3 (agosto 2018): 267–86. http://dx.doi.org/10.1017/s0036930618000327.
Testo completoAbstract (sommario):
AbstractThe study examines the radicalisation experienced by one group of religious exiles in the middle of the sixteenth century. The English-speaking congregation in Geneva formed in 1555 produced a Bible, metrical psalter and order of worship that shaped the Anglophone Reformed tradition. Study of the congregation's output shows how watching the martyrdoms in England generated a dynamic anger and fresh interpretations of persecution, tyranny and resistance. Conveyed by the worship texts, this radical legacy passed into the identities of Reformed Protestants in the British Isles, the Atlantic world and subsequently across the globe.
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Goldstein, Ronnie. "Jeremiah between Destruction and Exile: From Biblical to Post-Biblical Traditions". Dead Sea Discoveries 20, n. 3 (2013): 433–51. http://dx.doi.org/10.1163/15685179-12341285.
Testo completoAbstract (sommario):
Abstract This article focuses on the affinities and divergences between the processes that the traditions about Jeremiah underwent within extra-biblical literature and those that occurred within the Hebrew Bible itself. The narratival frameworks of many of the pseudepigraphical stories about Jeremiah focus on the period following the destruction of the city and the traditions regarding Jeremiah’s fate in the wake of the destruction take a fluid form in post-biblical literature. Accordingly, the article deals particularly with the fate of the prophet by the Babylonian conquest of Jerusalem; the traditions about Jeremiah in chains; the historization process linking Jeremiah and Gedaliah; the different geographical traditions regarding the location of Jeremiah after the exile; the development of the traditions regarding Jeremiah and his relation to Baruch; and the portraying of prophecy as needing preparation.
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Kim, Nan-Ok. "Exile to Islands During Goryeo Dynasty －Focusing on Structuralization of Voluntary Obedience Through Punishment－". Journal for the Studies of Korean History 89 (30 novembre 2022): 7–34. http://dx.doi.org/10.21490/jskh.2022.11.89.7.
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Schneider, Ulrike. "Die Erinnerungsfigur des Exodus als literarisches Mittel einer zeitgeschichtlichen jüdischen Geschichtsschreibung". Zeitschrift für Religions- und Geistesgeschichte 58, n. 3 (2006): 243–62. http://dx.doi.org/10.1163/157007306777834519.
Testo completoAbstract (sommario):
AbstractThe Jewish authors Robert Neumann (1897-1975) and Soma Morgenstern (1890-1976), both forced to leave Austria during the Nazi period, have dealt with the subject of Exodus in their writing. Their novels ,,By the Waters of Babylon" (published 1939 in London, 1954 in Munich/Vienna) and ,,The Third Pillar" (published 1955 in the United States, 1964 in Munich/Vienna) attempt to come to terms with the experience of exile and the Shoah. The reception of texts from the Bible and the composition of language are specific characteristics of both novels.