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What is “content creation”? The iPad is for content consumption AND creation.

REPOST from January. Tomorrow, November 7, 2011, I will be giving a presentation on using the iPad for content creation. Seems fitting to share this again.

For my colleagues in biblical and rabbinic literature please bear with me in this post or simply skip towards the end. I found that this discussion led me to consider what is “content creation” in terms of biblical commentary, interpretation, homiletics and the like.

DSC06675

An altered image. Content created?

Last month my brother (The Professor Notes) wrote a post based upon a discussion/debate that we had. The debate began with the question of whether or not the iPad is simply (and predominantly) a device for content consumption (reading, videos, games, etc.) or, as I have contended, it is also a very powerful content creation device. Steve wrote,

I mentioned that, and my brother challenged me, arguing that he, and his colleagues, are using the iPad quite regularly for note taking and email.  I had to agree, but then…. we learned. See, for me the operational definition of “content creation” is something that is substantive.  I have a definition that looks at the degree, or dare I say it, quantity, of the “content” being created.  I never viewed writing emails, taking notes, or editing existing slideshows as real “content creation.”  And I certainly don’t view arranging photographs into a slideshow as a “content creation” event.  The creation of the content in that case was during the translation from the photographer’s eye to the sensor in the camera.

He goes on from there to discuss “Operational Definitions” and applied it to his field, that of business and business logistics. He concludes,

So then, we are now faced with the question, how do we define “Content creation”? Is it simply “creating a document of some sort and any size, so that something that did not exist, now does?” Or does it require a greater degree of creativity and involvement in the process?

While I am late to the discussion it intrigues me for a number of reasons, not least because I repeatedly reinforce (redundantly) to my students the importance of defining their terms. But let me first address my brother’s comments above, starting with “for me the operational definition of “content creation” is something that is substantive.” Defining “substantive” might be necessary here as well, since you can see all the items that my brother does not consider “content creation.” Most of those I would argue are indeed, or at least can be the creation of content. I would like to start first with his suggestion that in photography, “The creation of the content in that case was during the translation from the photographer’s eye to the sensor in the camera.” I would suggest that most photographers would argue that the taking of the photograph is merely the beginning of the content creation process. Occasionally yes, a photographer may have gotten it absolutely “right” in that first shot. But even then if they are to share that image they have to develop the film and enlarge/digitally manipulate and print the image or edit it into a digital show of some kind. Most often photographers do all sorts of work to edit and manipulate their image, whether in a darkroom or on the computer, before they feel they have the final product that they would like. Not coincidentally, there are several fairly powerful apps for image editing available for the iPad. The point is, “content creation,” assuming we mean something other than merely “creating a document of some sort and any size, so that something that did not exist, now does,” (which I believe my brother implied is  his view) is not simply the act of the photographer snapping the shot, but rather involved the manipulation of the data generated in that shot. (more…)

 

The drawback of digital images of manuscripts

Solger MS TgLam 3:25, courtesy Stadtbibliothek Nürnberg

I now have little excuse to travel and see the manuscripts in person. Of course once can still make the argument, especially if one’s area of research is primarily focused on manuscripts themselves it is absolutely necessary. But for those of us who simply need the text to see textual variances and so on, a high quality digital image is often better than looking at the real thing.

Case in point: this gorgeous digital image of TgLam 3:25-26 sent to me from the Stadtbibliothek Nürnberg. The clarity is unbelievable. Plus, it gives me another opportunity to point out the even medieval scribes understood that footnotes are good and end notes are evil. (And note the image in that linked post. That copy of this same passage was scanned from color slides I received a decade ago. The new, direct to digital image is so much better, isn’t it?)

 

How many languages does it take to get to the center?

Duane of Abnormal Interests offers This Isn’t Kindergarten in response to James’ ”Essential Languages for New Testament Study” which was, in turn, a follow up to Larry’s discussion of what languages are essential to NT studies. Duane ups the ante quite a bit. Any serious student of the first two centuries CE

needs to know not only Hellenistic Greek, but more than a smattering of Aramaic, Hebrew (including Rabbinic Hebrew), Syriac, Coptic and Latin.

And if you are interested in Hebrew Bible, well let’s just say you better put your linguistic cap on.

A serious student will know Hebrew, Aramaic, Hellenistic Greek, Akkadian including peripheral Akkadian, Ugaritic, Phoenician, Egyptian, and Classical Greek. I think they also need know Hittite.

All of this glossolalia got me thinking about the fact that none of the authors of the NT or the HB knew all or likely even more than three of these languages. Most likely only knew a couple, which is still more than most people today, I will grant you that. But does Duane or any of us really think that the author of Ruth, for example, Akkadian or Ugaritic or Phoenician? Do we really think they knew historical grammar and the development of Northwest Semitic languages? Of course not.

I understand that for us as literary scholars, historians, theologians, archaeologists and the like we need to know a far greater breadth and depth than the author’s whose works we study. Often they are influenced in ways they were unaware of and that is often grist for our scholarly mill. Each scholar takes a different tack based upon our interests and training, some linguistic and others theological, and to investigate those niches we need specialized tools.

But it might just be worthwhile sometimes to remember the original context and the limitations and expectations of the author and his/her audience.

 

SBL Aramaic Studies Session Finalized!

I had not posted this earlier because we had a few kinks to sort out, but the, not one but TWO, Aramaic Studies Sessions for SBL 2011 are now scheduled!

S21-203


Aramaic Studies
1:00 PM to 3:30 PM
11/21/2011
Room TBD

Christian Brady, Pennsylvania State University, Presiding
Aaron Koller, Yeshiva University
Jewish Aramaic literature of Achaemenid times (20 min)
Discussion (10 min)
Adam C. McCollum, Hill Museum & Manuscript Library
Towards a Typology of Translation Technique from Greek to Christian Palestinian Aramaic (CPA) (20 min)
Discussion (10 min)
James F. McGrath, Butler University
The Satirical Use of Christian Material in the Mandaean Book of John (20 min)
Discussion (10 min)
Ryan Armstrong, Princeton Theological Seminary
The Fountain of Youth or the Lake of Fire? Job 33:25 in 11Q10 and Greek Bible (20 min)
Discussion (10 min)
David Shepherd, University of Chester
Can Anything Targumic Come From Qumran? Revisiting Klaus Beyer’s ‘Targums’ of Tobit and Isaiah (20 min)
Discussion (10 min)

S21-104a


Aramaic Studies
9:00 AM to 11:30 AM
11/21/2011
Room TBD
The Elephantine Papyri
This section will be invited papers addressing the Elephantine Papyri corpus, perhaps from the perspectives of language, law, and social history.

Mark Leuchter, Temple University, Presiding
50 Years of Research by Bezalel Porten
Alejandro Botta, Boston University, Panelist (20 min)
Andrew Gross, Catholic University of America, Panelist (20 min)
Bezalel Porten, Hebrew University of Jerusalem, Respondent (20 min)
Discussion (45 min)
 

New Book: Disability and Isaiah’s Suffering Servant by Jeremy Schipper

I am very pleased to announce a new book by friend and colleague Jeremy Schipper. Disability and Isaiah’s Suffering Servant is coming being published by OUP and is even reasonably priced! (Just $27.95.) I am sure I will be picking up a copy at SBL.

Description

Although disability imagery is ubiquitous in the Hebrew Bible, characters with disabilities are not. The presence of the former does not guarantee the presence of the later. While interpreters explain away disabilities in specific characters, they celebrate the rhetorical contributions that disability imagery makes to the literary artistry of biblical prose and poetry, often as a trope to describe the suffering or struggles of a presumably nondisabled person or community. This situation contributes to the appearance (or illusion) of a Hebrew Bible that uses disability as a rich literary trope while disavowing the presence of figures or characters with disabilities.

Isaiah 53 provides a wonderful example of this dynamic at work. The “Suffering Servant” figure in Isaiah 53 has captured the imagination of readers since very early in the history of biblical interpretation. Most interpreters understand the servant as an otherwise able bodied person who suffers. By contrast, Jeremy Schipper’s study shows that Isaiah 53 describes the servant with language and imagery typically associated with disability in the Hebrew Bible and other ancient Near Eastern literature. Informed by recent work in disability studies from across the humanities, it traces both the disappearance of the servant’s disability from the interpretative history of Isaiah 53 and the scholarly creation of the able bodied suffering servant.

Features

  • Launch of the brand new Biblical Refigurations series which offers fresh perspectives on the textual, cultural, and interpretative contexts of individual biblical characters
  • Highlights the relevance of disability studies to the study of the biblical text
  • Engages research in disability studies from across the humanities to illuminate a very familiar passage in biblical studies
  • Reviews the history of scholarship on Isaiah 53 and presents a close reading that challenges frequent assumptions associated with the suffering servant
  • Written in a clear and accesible style well suited to introducing and explaining cross disciplinary findings relevant to the study of the biblical text