By Ellen Armour, Susan St. Ville

In such works as Gender Trouble and Bodies That Matter Judith Butler broke new floor in figuring out the development and function of identities. whereas Butler's writings were an important and sometimes arguable within the improvement of feminist and queer idea, Bodily Citations is the 1st anthology headquartered on using her theories to faith. during this assortment students in anthropology, bible study, theology, ethics, and formality reports use Butler's paintings to enquire a number of subject matters in biblical, Islamic, Buddhist, and Christian traditions. The authors shed new mild on Butler's principles and spotlight their moral and political import. additionally they develop the scope of non secular stories as they convey it into dialog with feminist and queer theory.

Subjects mentioned comprise the woman's mosque circulation in Cairo, the ordination of girls within the Catholic Church, the potential for queer ethics, spiritual ritual, and biblical structures of sexuality.

Contributors contain: Karen Trimble Alliaume, Lewis college; Teresa Hornsby, Drury college; Amy Hollywood, Harvard Divinity institution; Christina Hutchins, Pacific tuition of faith; Saba Mahmood, collage of California, Berkeley; Susanne Mrozik, Mount Holyoke university; Claudia Schippert, college of principal Florida; Rebecca Schneider, Brown college; Ken Stone, Chicago Theological Seminary

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I shall begin by discussing the different discourses on bodies—conventional and ascetic—manifest in this story. Note that conventional and ascetic discourses are both present in one story. This is the case in general in South Asian Buddhist literature, although some literature may emphasize one form of discourse more than the other. This discussion of conventional and ascetic discourses will further the analysis of “The Story of Beautiful Woman” and also provide the reader with information relevant to South Asian Buddhist representations of bodies in general.

22). 22 Virtuous bodies are presumed to be the karmic effects of merit and serve as visible markers of a person’s past virtue. Even more significantly, virtuous bodies indicate a person’s present capacity for virtue. For example, one scholar, writing about Therava¯da Buddhism in modern Sri Lanka, notes that the most attractive monks are considered to be the ones with the greatest reputations for virtue. 23 Body and morality are so closely related that a description of a person’s features may serve as commentary on his or her moral character.

Gender identities would then be as easily cast off as yesterday’s jeans or a theatrical costume. Others read Butler as undoing agency altogether. If there is no subject outside of language, no doer beneath the deed, and our only options are to repeat faithfully or to parody, real political change is impossible. 11 Bodies That Matter followed three years after Gender Trouble and contains several essays that are clearly aimed JUDITH BUTLER—IN THEORY 9 at responding to her critics. Included are explorations of the mutual “imbrication” of sex, race, gender, and class, a refinement of her understanding of drag’s subversive potential (and its limits), and deeper explorations into the constitutive features of sexual subjectivities.

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