One of the most common questions of any artist is “Where did that idea come from?”— often closely followed by “What does it mean?” Like many of my films, Into the South started as a small inspiration but gradually attracted other ideas to it, changing and morphing and growing like a great snowball rolled down a hill, picking up sticks and dirt and grass along the way. This report is a reflection of my preparations and experiences making the 35mm short film Into the South. It is weighted more heavily toward development and pre-production, with a few memorable moments and musings interspersed, mostly for my own benefit. But I will do my best to explain to the University where this idea came from, and what does it mean. / text

I began this investigation with the presupposition that the MT of Micah offered us a valid object upon which to apply the methodology of rhetorical criticism. The examination of the text proceeded along the lines of two emphases: (1) a structural analysis which studied the various blocks of material in order to describe a unity or cohesiveness in Micah, and (2) a thematic approach which identified underlying images which tend to enhance the coherence of the work. I used these two methodologies to address both pericopes and also larger units and even to discuss the book itself. Two other methodological strategies have also guided my analysis of Micah. In Chapter 1, I described two foci of the ellipse that is rhetorical criticism: first, those who emphasize the task of "listening" to the text, which I understand as more of an empathic approach, and second, those who utilize a quantifying style of investigation. Both these focal points are reflected in my structural and thematic analyses. Although no readily recognizable patterns such as A:B:A appears in describing the three parts of the book, there does seem to be a thematic development in Micah 1-7. Thus Part I (Micah 1-3) resounds with the words of witness followed by judgment and concludes with the destruction of Jerusalem. That scene of destruction gives way, however, to the restoration and encouragement of Part II (4:1-5:8), although the threats in 4:9-5:8 remind us that the restoration is not an accomplished fact. Part III (Mic 5:9-7:20) begins with what seems to be an assertion that the judgment will take place, especially with the appearance again of the witness/judgment model in 6:9-7:6. However, the final picture of restoration and covenant fidelity on the part of YHWH affirms that the judgment will be overturned. I have further suggested that echoes from the literary tradition of Israel enhance the movement from judgment to renewal in Micah. The conclusion to the judgment in Part I (Mic 3:1-12) has particular impact, because it is presented in the language of the judgment scene from the garden of Eden (Genesis 3). In fact, we see here again that theme and structure intermix in Micah. I suggest that the book begins with material which mimics and recalls older traditions (the theophany, David, and even Anat) and ends with similarly old recollections (David and Moses). Thus I posit that Micah comes to us wrapped in an envelope of ancient echoes.

No description available.

Thesis (M.F.A.)--Georgia State University, 2008. / Title from file title page. Mark Burleson, committee chair; Ruth Stanford, Michael Murrell, committee members. Electronic text (29 p. : col. ill.) : digital, PDF file. Description based on contents viewed June 5, 2008. Includes bibliographical references (p. 29).

Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2006-05-08Bitstream added on 2014-06-13T20:09:04Z : No. of bitstreams: 1 silva_fc_me_assis.pdf: 456015 bytes, checksum: 7b1fd63e9435cab444831637eb181a6d (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta dissertação objetiva estudar os conflitos proféticos no Antigo Testamento, especialmente os caracterizados em Mq 2,6-11; 3,5-8 e Is 28,7-13. Ao fundamentar-se teoricamente nas noções de campo e habitus de Pierre Bourdieu, a análise coloca o problema de forma distinta da historiografia bíblica. Ao invés de tratar do “falso profetismo” e suas implicações teológicas, a pesquisa opta por buscar as bases sociais da polêmica profética: Isaías e Miquéias produzem seus discursos de um lugar específico no campo religioso na Judá do século VIII a.C. e é este ponto de vista diferente – entre profetas canônicos e nebî’îm – que produz a disputa pela palavra profética. Diferentemente da História Deuteronomista (Js-Re) e de Jeremias, nos textos proféticos do século VIII o leitmotiv dos conflitos não é a mentira (sheqer), mas a crítica às autoridades que exercem a liderança de forma irresponsável no nível sócio-político. Para Miquéias e Isaías, os nebî’îm estão sob a influência de bebida alcoólica e só pensam no seu próprio bem-estar. O lugar de descanso para os pobres (hammenûhah) não é a prioridade dos nebî’îm, afinal estes falam em favor dos poderosos de Judá. Eis a base da polêmica em Miquéias e Isaías: o habitus que origina suas visões de mundo é diverso daquele que sustenta as pregações dos nebî’îm. Isso resulta em grupos de suporte diferentes e, por fim, em projetos sociais divergentes. / This dissertation aims to study the prophetic conflicts in the Old Testament, especially as they are characterized in Mic 2,6-11; 3,5-8 and Isa 28,7-13. Theoretically, we are basing in Pierre Bourdieu notions of field and habitus, therefore, the analyses puts the problem in a distinct way of the biblical historiography. Instead of treating of the false prophetism and its theological implication, the research opts to look for the social bases of the prophetic controversy: Isaiah and Micah produce their speeches from a specific place in the religious field in Judah of the VIII century and it is this different point of view – between canonical prophets and nebî’îm – that produce the dispute for the prophetic word. Differently of Deuteronomistc History (Joshua-Kings) and Jeremiah, in the VIII century prophetic texts, the leitmotiv of the conflicts is not the lie (sheqer), but the critic of the authorities that exercise the leadership in an irresponsible way in the socio-political level. For Micah and Isaiah, the nebî’îm are under the influence of alcoholic drink and only think about their own well-being. The rest place for the poor (hammenûhah) is not the priority of the nebî’îm, after all, they speak in favor of powerful people of Judah. Here is the base of the controversy in Micah and Isaiah: the habitus that originates their world visions is quite different of that sustaining the nebî’îm preaching. This results in different support groups and, finally, in rival social projects.

Orientador: Ivan Esperança Rocha / Banca: Milton Schwantes / Banca: Andrea Lucia Dorini de Oliveira Carvalho Rossi / Resumo: Esta dissertação objetiva estudar os conflitos proféticos no Antigo Testamento, especialmente os caracterizados em Mq 2,6-11; 3,5-8 e Is 28,7-13. Ao fundamentar-se teoricamente nas noções de campo e habitus de Pierre Bourdieu, a análise coloca o problema de forma distinta da historiografia bíblica. Ao invés de tratar do "falso profetismo" e suas implicações teológicas, a pesquisa opta por buscar as bases sociais da polêmica profética: Isaías e Miquéias produzem seus discursos de um lugar específico no campo religioso na Judá do século VIII a.C. e é este ponto de vista diferente - entre profetas canônicos e nebî'îm - que produz a disputa pela palavra profética. Diferentemente da História Deuteronomista (Js-Re) e de Jeremias, nos textos proféticos do século VIII o leitmotiv dos conflitos não é a mentira (sheqer), mas a crítica às autoridades que exercem a liderança de forma irresponsável no nível sócio-político. Para Miquéias e Isaías, os nebî'îm estão sob a influência de bebida alcoólica e só pensam no seu próprio bem-estar. O lugar de descanso para os pobres (hammenûhah) não é a prioridade dos nebî'îm, afinal estes falam em favor dos poderosos de Judá. Eis a base da polêmica em Miquéias e Isaías: o habitus que origina suas visões de mundo é diverso daquele que sustenta as pregações dos nebî'îm. Isso resulta em grupos de suporte diferentes e, por fim, em projetos sociais divergentes. / Abstract: This dissertation aims to study the prophetic conflicts in the Old Testament, especially as they are characterized in Mic 2,6-11; 3,5-8 and Isa 28,7-13. Theoretically, we are basing in Pierre Bourdieu notions of field and habitus, therefore, the analyses puts the problem in a distinct way of the biblical historiography. Instead of treating of the false prophetism and its theological implication, the research opts to look for the social bases of the prophetic controversy: Isaiah and Micah produce their speeches from a specific place in the religious field in Judah of the VIII century and it is this different point of view - between canonical prophets and nebî'îm - that produce the dispute for the prophetic word. Differently of Deuteronomistc History (Joshua-Kings) and Jeremiah, in the VIII century prophetic texts, the leitmotiv of the conflicts is not the lie (sheqer), but the critic of the authorities that exercise the leadership in an irresponsible way in the socio-political level. For Micah and Isaiah, the nebî'îm are under the influence of alcoholic drink and only think about their own well-being. The rest place for the poor (hammenûhah) is not the priority of the nebî'îm, after all, they speak in favor of powerful people of Judah. Here is the base of the controversy in Micah and Isaiah: the habitus that originates their world visions is quite different of that sustaining the nebî'îm preaching. This results in different support groups and, finally, in rival social projects. / Mestre

[pt] Este estudo avalia a importância do livro de Miquéias no conjunto do livro dos Doze, privilegiando, o aspecto teológico. Nosso propósito é avaliar a interrelação do texto de Mq 7,8-20 com outros textos proféticos bem como a contribuição destes O propósito é examinar o texto final do livro de Miquéias, analisando a estrutura literária tramada com o propósito de encerrar o livro. As investigações atuais indicam que o horizonte dos escritos proféticos não se limita ao respectivo livro profético, mas que as complementações se estendem para além do livro. O título escolhido para este trabalho deve ser entendido sob esse aspecto. Dessa forma, além de lançar luzes sobre a polêmica acerca da unidade dos Doze Profetas, este estudo objetiva conhecer melhor o desenvolvimento, unidade e teologia dos Doze Profetas Menores, particularmente, o Livro de Miquéias. / [en] This research evaluates the role of the Book of Micah in the global structure of the Book of the Twelve, especially Micah s theological aspect. Its purpose is to analyze the inter-relationship between the Book of Micah 7,8-20 and other prophetical texts, in an effort to determine how each of the prophets contributed with specific points for a greater interest. The purpose is to examine the final text of the Book of the Micah, evaluating how the literary structure was formed in order to conclude the Book. Present investigations indicate that the horizon of the prophetical scriptures is not limited to the respective prophetic Book, but that the complementary elements stretch out beyond the Book itself. The title of this work should be understood under this aspect. In this way, besides shedding light on the problematic of this unity of the Twelve Prophets, this work aims at better understanding of the development, the unit and the theology of the Twelve Minor Prophets, and particularly the Book of Micah.

Made available in DSpace on 2016-08-03T12:20:55Z (GMT). No. of bitstreams: 1 Samuel.pdf: 484521 bytes, checksum: b8142a6c741b899e22da6e0bff1a85b1 (MD5) Previous issue date: 2009-08-30 / This research seeks to examine trough the exegetic methodology of the passage of Micah 2.1-5 in order to reconstruct the scenario in which emerged the harsh social criticism of the prophet. The text presents in its literary analysis, features of a prophetic speech united and framed within a poetic style. Its structure is divided into two units (denounces and punishments), where each unit has two other subunits (generic and specific). The literary genre harmonizes with a speech of a prophetic judgement generally known as "oracle hoy." The analysis of the historical dimension lies the founding event in 701 B.C. in Jewish Shephelah. An investigative analysis of the accusation contents was guided by a theoretical model of the Tributary Mode of Production observes a conflict between two groups. In this conflict Micah made an accusation to a group of power in Judah that used to plan and execute criminal acts against peasant heritage. The punishment describes the conspiracy and the divine plan against this group of power. Yahweh had planned an identical evil to what they had done, dishonor and deprive of their possessions. The cultural values of honor and shame underlie this oracle. For breaching their duties close to Yahweh and to the people, the criminals would lose all their rights and, above all, the honor before the own community. Based in the theoretical model from the Tributary Mode of production, it was verified in the social situation of Judah in the eighth century, a tension existed between village and city. The communities villages paid tribute to the city, as products and services. The excessive tribute s collection and the flaws in the system of mutual help forced the individuals and families to contract debts, to mortgage their inherited land of their parents and eventually to lose them. The prophet Micah was the spokesman of the protest of the peasant class that decides to react to the abuses practiced by city s elite. For him, Yahweh listens the complaint of those who are being oppressed and intervenes in the history, taking the oppressed side.(AU) / Esta pesquisa procura examinar, à luz da metodologia exegética, a perícope de Miqueias 2,1-5, a fim de reconstruir o cenário no qual emergiu a dura crítica social do profeta. O texto apresenta, em sua análise literária, características de um dito profético coeso, em estilo poético. Sua estrutura encontra-se dividida em duas unidades (denúncia e castigo), sendo que cada uma das unidades possui outras duas subunidades (genérica e específica). O gênero literário harmoniza-se com um dito profético de julgamento geralmente conhecido como oráculo ai . A análise da dimensão histórica situa o acontecimento fundante em 701 a.C., na Sefelá judaíta. Numa análise investigativa do conteúdo da denúncia norteado pelo modelo teórico do modo de produção tributário, observa-se um conflito entre dois grupos. Nesse conflito, Miqueias faz uma acusação a um grupo de poder em Judá que planeja e executa ações criminosas contra a herança camponesa. O castigo descreve a conspiração e o plano divino contra esse grupo de poder. Javé havia planejado um mal idêntico ao que eles haviam cometido, desonra e privação de suas possessões. Os valores culturais de honra e vergonha subjazem a esse oráculo. Por descumprirem seus deveres junto a Javé e ao povo, os criminosos perderiam todos os seus direitos e, sobretudo, a honra perante a própria comunidade. Com base no modelo teórico do modo de produção tributário, constata-se que, na situação social em Judá no oitavo século, prevalecia um conflito entre campo e cidade. As comunidades aldeãs pagavam tributo à cidade em forma de produtos e serviços. A excessiva arrecadação de tributo e as falhas no sistema de ajuda mútua forçaram os indivíduos e famílias a contrair dívidas, a hipotecar suas terras herdadas dos pais e eventualmente perdê-las. O profeta Miqueias é o porta-voz do protesto da classe campesina que resolve reagir aos desmandos praticados pela elite citadina. Para ele, Javé escuta a queixa dos que estão sendo oprimidos e intervém na história tomando o partido do oprimido.(AU)

Text in Afrikaans / In hierdie studie word die boodskap van Miga 2:1-13 binne 'n raamwerk van Pinksterhermeneutiek geplaas. In hoofstuk een is die probleem gestel, naamlik: dat Pinkstermense oor die algemeen alle tekste, ongeag die aard daarvan, vergeestelik. Die hipotese van hierdie studie is egter dat indien Pinksterhermeneutiek tot sy reg kom dit nie nodig is vir Pentekostaliste om van tekste met sterk sosiale ondertone weg te skram nie. In hoofstuk twee word gese hoe die Pinksterhermeneutiek funksioneer. In hoofstuk drie word 'n agtergrondstudie van Miga gedoen, met klem op die inleidingsproblematiek. Hoofstuk vier is die eksegese van Miga 2:1-13. Die sosiologiese metode is gebruik om die teks te eksegetiseer. In hoofstuk vyf word die boodskap van Miga 2:1-13 geartikuleer. In die laaste hoofstuk word die aard van Pinkster sosiale betrokkenheid bespreek. / In this study it is attempted to put the message of Micah 2: 1-13 in a Pentecostal hermeneutical framework. In the first chapter the problem is stated namely, that Pentecostals in general tend to spiritualise biblical texts irrespective of the nature of the text. The hypothesis in this study is that if Pentecostal hermeneutics are properly applied, it will no longer be necessary for Pentecostals to avoid texts with strong social elements such as Micah 2:1-13. In chapter two it is explained how Pentecostal hermeneutics function. In chapter three a study of the background of the book Micah is done, with special emphasis on introductory problems. Chapter four is the exegesis of Micah 2:1-13. The sociological method is applied in order to highlight the social issues in the text. In chapter five the message of the text is articulated. In the last chapter the nature of Pentecostal social involvement is discussed. / Biblical and Ancient Studies / M.A. (Bybelkunde)

Text in Afrikaans / In hierdie studie word die boodskap van Miga 2:1-13 binne 'n raamwerk van Pinksterhermeneutiek geplaas. In hoofstuk een is die probleem gestel, naamlik: dat Pinkstermense oor die algemeen alle tekste, ongeag die aard daarvan, vergeestelik. Die hipotese van hierdie studie is egter dat indien Pinksterhermeneutiek tot sy reg kom dit nie nodig is vir Pentekostaliste om van tekste met sterk sosiale ondertone weg te skram nie. In hoofstuk twee word gese hoe die Pinksterhermeneutiek funksioneer. In hoofstuk drie word 'n agtergrondstudie van Miga gedoen, met klem op die inleidingsproblematiek. Hoofstuk vier is die eksegese van Miga 2:1-13. Die sosiologiese metode is gebruik om die teks te eksegetiseer. In hoofstuk vyf word die boodskap van Miga 2:1-13 geartikuleer. In die laaste hoofstuk word die aard van Pinkster sosiale betrokkenheid bespreek. / In this study it is attempted to put the message of Micah 2: 1-13 in a Pentecostal hermeneutical framework. In the first chapter the problem is stated namely, that Pentecostals in general tend to spiritualise biblical texts irrespective of the nature of the text. The hypothesis in this study is that if Pentecostal hermeneutics are properly applied, it will no longer be necessary for Pentecostals to avoid texts with strong social elements such as Micah 2:1-13. In chapter two it is explained how Pentecostal hermeneutics function. In chapter three a study of the background of the book Micah is done, with special emphasis on introductory problems. Chapter four is the exegesis of Micah 2:1-13. The sociological method is applied in order to highlight the social issues in the text. In chapter five the message of the text is articulated. In the last chapter the nature of Pentecostal social involvement is discussed. / Biblical and Ancient Studies / M.A. (Bybelkunde)