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David's Social Drama: A Hologram of Israel's Early Iron Age by James W. Flanagan

By James W. Flanagan

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Additional resources for David's Social Drama: A Hologram of Israel's Early Iron Age (The Social World of Biblical Antiquity Series, 7)

Sample text

Two additional concerns of Leach may be mentioned. In the first place, for him, myths, mytho-history, and mythopoeic texts encode the synchronic tensions and contradictions confronted in human life. These are the "story" in the texts. That is one reason why structuralist approaches that emphasize binary opposition, reversals, and transformations are appropriate for biblical analysis. In a sense, the media, message, and manner of interpretation are at one because they focus on the same human phenomena—tension, drama, and contradiction.

Freed from outside forces, inhabitants were swept up in a swirl of competing religious, military, political, and economic currents. The legendary David stood in the storm's eye. He sensed his advantages 34 David's Social Drama more keenly than others did theirs, and by design and coincidence succeeded in exploiting the disturbances for his own and his deity's gain. Many myths with origins in David's biblical image have been embellished by artists, writers, and theologians during the past three thousand years.

Wright's strong personal commitment to the book that occupied much of his life led him to defend its relationship to archaeology. This caused a tunnel vision that affected his reading, not of the past, but of his contemporaries' writings. Because of his influence in Near Eastern archaeology, an acceptance of cross-disciplinary research designs (a design that incorporates information from several disciplines) yet a rejection of true interdisciplinary approaches (those that integrate the disciplines and disciplinary models as well as the information collected by them) as proposed by theoretical archaeologists meant that advances in Syro-Palestinian history were postponed, and needless debates about biblical archaeology ensued.

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