Central to understanding the prophecy and prayer of the Hebrew Bible are the unspoken assumptions that shaped them—their genres. Modern scholars describe these works as “poetry,” but there was no corresponding ancient Hebrew term or concept. Scholars also typically assume it began as “oral literature,” a concept based more in evolutionist assumptions than evidence. Is biblical poetry a purely modern fiction, or is there a more fundamental reason why its definition escapes us? Beyond Orality: Biblical Poetry on its Own Terms changes the debate by showing how biblical poetry has worked as a mirror, reflecting each era’s own self-image of verbal art. Yet Vayntrub also shows that this problem is rooted in a crucial pattern within the Bible itself: the texts we recognize as “poetry” are framed as powerful and ancient verbal performances, dramatic speeches from the past. The Bible’s creators presented what we call poetry in terms of their own image of the ancient and the oral, and understanding their native theories of Hebrew verbal art gives us a new basis to rethink our own.

The volume deals with the mechanisms of the oral communication in the ancient Greek culture. Considering the critical debate about orality, the analysis of the communicative system in a predominantly oral-aural ancient society implies a reassessment and a deep reconsideration of the traces which orality embedded in the texts transmitted to us. In particular, the focus is on the 'cultural message', a set of information which is processed and transmitted vertically as well as horizontally by a living being, so to be differently from a genetically encoded information, a culturally defined process. The survey intertwines different approaches: the methodologies of cognitivism, biology, ethology, to analyze the embrional processes of the cultural messages, and the tools of historical and literary analysis, to highlight the development of the cultural messages in the traditional knowledge, their codification, transmission, and evolutions in the dialectics between orality and writing. The reconstructed pattern of the mechanisms of cultural messages in a prevailing oral-aural system cast a light on a shadowy aspect of a sophisticated communication system that has long influenced European culture.

Orality formed us. Orality forms us. Orality will forever form us. Orality is a central theme of our lives. In this fast-paced world, few Christian workers take the time to look back to learn and build on the lessons of the past. Wise Christian workers, however, do not forge ahead into new horizons without first investigating past horizons. They understand in this complex world there are too many strong shoulders of the past to be overlooked. The dozen practiced researchers contributing to New and Old Horizons in the Orality Movement offer such inquirers wisdom from the past that can boldly and boundlessly improve the future of the modern-day orality movement.

How does the world's oral majority--adults with limited formal education (ALFE)--really prefer to learn? Few pause long enough to ask those who eschew print. The result of scholarly research and prolonged immersion in the Cambodian culture, Connected Learning exposes the truth about orality--the shame associated with limited formal education; the unfortunate misnomer that is orality; the place of spirituality, grace, and hope; and the obvious but overlooked learning preferences. ALFE have different ways of learning and knowing, a different epistemology and culture from print learners, even though we all begin alike. The choice is not between Ong's orality or literacy, but between learning from people or from print. Dr. Thigpen, a veteran cross-cultural worker, shares remedies for the hegemony and inequities unwittingly fostered by the literate minority. In a dominant culture where learning from people is prime, how can educators with a preference for print adapt? Providing an important tool in the Learning Quadrants diagram, Connected Learning advises teaching to the quadrant and calls for seven necessary shifts in teaching. Anyone versed in orality will admit these findings have "global implications and applications" (Steffen). The reader who heeds will positively impact a huge portion of humanity.

Medieval literature is to a large degree shaped by orality, not only with regard to performance, but also to transmission and composition. Although problems of orality have been much discussed by medievalists, there is to date no comprehensive handbook on this topic. ‘Medieval Oral Literature’, a volume in the ‘De Gruyter Lexikon’ series, was written by an international team of twenty-five scholars and offers a thorough discussion of theoretical approaches as well as detailed presentations of individual traditions and genres. In addition to chapters on the oral-formulaic theory, on the interplay of orality and writing in the Early Middle Ages, on performance and performers, on oral poetics and on ritual aspects of orality, there are chapters on the Older Germanic, Romance, Middle High German, Middle English, Celtic, Greek-Byzantine, Russian, Hebrew, Arabic, Persian and Turkish traditions of oral literature. There is a special focus on epic and lyric, genres that are also discussed in separate chapters, with additional chapters on the ballad and on drama.

This book investigates the historical summary within the Hebrew Bible and Second Temple Judaism as a strategic mode of commemoration.

Written texts of the Iliad and the Odyssey achieved an unprecedented degree of standardization after 150 BCE, but what about Homeric texts prior to the emergence of standardized written texts? Orality, Textuality, and the Homeric Epics sheds light on that earlier history by drawing on scholarship from outside the discipline of classical studies to query from three different angles what it means to speak of Homeric poetry together with the word "text". Part I utilizes work in linguistic anthropology on oral texts and oral intertextuality to illuminate both the verbal and oratorical landscapes our Homeric poets fashion in their epics and what the poets were striving to do when they performed. Looking to folkloristics, part II examines modern instances of the textualization of an oral traditional work in order to reconstruct the creation of written versions of the Homeric poems through a process that began with a poet dictating to a scribe. Combining research into scribal activity in other cultures, especially in the fields of religious studies and medieval studies, with research into performance in the field of linguistic anthropology, part III investigates some of the earliest extant texts of the Homeric epics, the so-called wild papyri. By looking at oral texts, dictated texts, and wild texts, this volume traces the intricate history of Homeric texts from the Archaic to the Hellenistic period, long before the emergence of standardized written texts, in a comparative and interdisciplinary study that will benefit researchers in a number of disciplines across the humanities.

This book offers a critical analysis of the relationship between food and horror in post-1980 cinema. Evaluating the place of consumption within cinematic structures, Piatti-Farnell analyses how seemingly ordinary foods are re-evaluated in the Gothic framework of irrationality and desire. The complicated and often ambiguous relationship between food and horror draws important and inescapable connections to matters of disgust, hunger, abjection, violence, as well as the sensationalisation of transgressive corporeality and monstrous pleasures. By looking at food consumption within Gothic cinema, the book uncovers eating as a metaphorical activity of the self, where the haunting psychology of the everyday, the porous boundaries of the body, and the uncanny limits of consumer identity collide. Aimed at scholars, researchers, and students of the field, Consuming Gothic charts different manifestations of food and horror in film while identifying specific socio-political and cultural anxieties of contemporary life.

In Language Contact, Colonial Administration, and the Construction of Identity in Ancient Israel, Boyd offers the first book-length incorporation of language contact theory with data from the Bible. It allows for a reexamination of the nature of contact between biblical authors and the Assyrian, Babylonian, and Achaemenid empires.

The present volume explores the ever-evolving understandings and diverse manifestations of the Hebrew notion of torah in early Jewish and Christian literature and the different roles torah played within those communities, whether in Judea or in the Hellenistic and early Roman diaspora. This collection of essays is purposefully wide-ranging, with contributors exploring and rethinking some of the most basic scholarly assumptions and preconceptions about the nature of torah in light of new critical approaches and methodologies with the goal of seeing how different vantage points and different conclusions can better address the complexity of the topic and better reflect the ambiguity and fluidity inherent in the concept of torah itself. Contributors include Gabriele Boccaccini, Francis Borchardt, Calum Carmichael, Federico Dal Bo, Lutz Doering, Oliver Dyma, Paula Fredriksen, Robert G. Hall, Magnar Kartveit, Anne Kreps, David Lambert, Michael Legaspi, Jason A. Myers, Juan Carlos Ossandón Widow, Anders Klostergaard Petersen, Patrick Pouchelle, Jeremy Punt, Michael L. Satlow, Joachim Schaper, William Schniedewind, Elisa Uusimäki, Jacqueline Vayntrub, Jonathan Vroom, James W. Watts, Benjamin G. Wright III, and Jason M. Zurawski.