By Mieke Bal
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Additional info for Loving Yusuf: Conceptual Travels from Present to Past
This is the reverse of a marriage of convenience; it is a refusal of convenience. The word convenience puts a bit of a gloss on Joseph’s uncontested virtue. He does not allege his chastity at all, nor is there any 34 chapter 2 indication that he is bound by a vow of chastity of any sort. ” Instead of putting chastity forward as a value or a promise, he alleges his loyalty to his master, a loyalty that in this version remains unrequited. But “loyalty” substitutes one sentiment to another. The words he says do not translate easily into such virtuous notions.
Indeed, in the older versions she remains nameless, Potiphar’s property. Like many others, Kugel calls her, without a trace of irony at this anachronism, Mrs. Potiphar, with a frequency that suggests insistence. I remember I also called her by that name when feminist friends and I discussed this text. But for us it was a nickname, tongue in cheek, meant to foreground rather than naturalize the projections we tend to put onto the story from this side of the Romantic period. In an account of a class taught about the story, Athalya Brenner and 2.
Even within the relatively small village of my childhood, other children grew up in other environments, just as specific but also just as collective. Cultural memory is the term that has been used to theorize this togetherness of memories through which individuals are shaped as part of communities. The storytelling of my teacher and my processing of the story told would be “acts of memory” in this cultural sense (Bal, Crewe, and Spitzer 1999). In a recent study, Jan Assmann, one of the prominent specialists of cultural memory, offers useful terms to distinguish between 10 chapter 1 kinds and aspects of memory.