Deborah A Green
University of Oregon, Religious Studies, Faculty Member
The full program for Aesthetics and the Analytical Study of Religion, #SORAAAD2016, SORAAAD & Arbeitskreis Religionsästhetik 9/9/2016 Update contains suggested readings for J. Sorett and S. Promey. Method and Theory of the Aesthetics... more
The full program for Aesthetics and the Analytical Study of Religion, #SORAAAD2016, SORAAAD & Arbeitskreis Religionsästhetik
9/9/2016 Update contains suggested readings for J. Sorett and S. Promey.
Method and Theory of the Aesthetics of Religion
Alexandra Greiser, “Aesthetics of Religion – What It Is, and What It Is Good For”
Sally Promey, Respondent
Somatic Approaches to the Aesthetics of Religion
Jens Kreinath, “Somatics, Body Knowledge, and the Aesthetics of Religion”
Rebecca Raphael, “Disability, Aesthetics, and Religious Studies Method”
Deborah Green, ““In A Gadda Da Vida” (In the Garden of Eden)”
Sound and the Senses in the Aesthetics of Religion
Annette Wilke, “Sound Matters: the Case of Hindu India and the Sounding of Sacred Texts. An Applied Aesthetics of Religion”
Jason Bivins, “Immersion, Transcription, Assemblage: On Sonic Impermanence and the Study of Religion”
Religious Diversity, Collective Cultural Agency, and the Question of Aesthetics
Birgit Meyer, “Religious Diversity and the Question of Aesthetics”
Josef Sorrett, “The Abiding Powers of AfroProtestantism”
David Morgan - Respondent
Media and Transmission in the Aesthetics of Religion
Jolyon Thomas, “Framing Religious Subjects in an Irreligious Place: Procedural and Ethical Hurdles in Studying the Religion of Japanese Manga and Anime”
David Feltmate, “Should I Laugh Now? The Aesthetics of Humor in Mass Media”
S. Brent Plate - Respondent
9/9/2016 Update contains suggested readings for J. Sorett and S. Promey.
Method and Theory of the Aesthetics of Religion
Alexandra Greiser, “Aesthetics of Religion – What It Is, and What It Is Good For”
Sally Promey, Respondent
Somatic Approaches to the Aesthetics of Religion
Jens Kreinath, “Somatics, Body Knowledge, and the Aesthetics of Religion”
Rebecca Raphael, “Disability, Aesthetics, and Religious Studies Method”
Deborah Green, ““In A Gadda Da Vida” (In the Garden of Eden)”
Sound and the Senses in the Aesthetics of Religion
Annette Wilke, “Sound Matters: the Case of Hindu India and the Sounding of Sacred Texts. An Applied Aesthetics of Religion”
Jason Bivins, “Immersion, Transcription, Assemblage: On Sonic Impermanence and the Study of Religion”
Religious Diversity, Collective Cultural Agency, and the Question of Aesthetics
Birgit Meyer, “Religious Diversity and the Question of Aesthetics”
Josef Sorrett, “The Abiding Powers of AfroProtestantism”
David Morgan - Respondent
Media and Transmission in the Aesthetics of Religion
Jolyon Thomas, “Framing Religious Subjects in an Irreligious Place: Procedural and Ethical Hurdles in Studying the Religion of Japanese Manga and Anime”
David Feltmate, “Should I Laugh Now? The Aesthetics of Humor in Mass Media”
S. Brent Plate - Respondent
Research Interests: Comparative Religion, Black Studies Or African American Studies, Aesthetics, Art History, History of Religion, and 35 moreDisability Studies, Material Culture Studies, Critical Disability Studies, Material culture of religion, Religion and Sexuality, Anthropology of the Body, Ritual, African American Religions, Somatics, Music Aesthetics, History of Religions, African American Studies, Aesthetics and Politics, Jazz Studies, Anthropology of the Senses, Material Religion, Conceptual History, Jazz History, Jazz Improvisation, Religion and Disability, Religion and Media, Ritual Studies, Sociology of the Senses, Aesthetics of Religion, Healing and Religion, Historical Semantics, Study of Religion, Spatial Studies, The Senses, Study of Religion as an Analytical Discipline, Histoire Des Mentalités, SORAAAD, Healing Ceremonies, Material Culture and Religioin, and Aesthetics and Religion
Midrashic interpretation of Genesis 3, Adam and Eve's sin and banishment from the Garden of Eden, runs in two general directions. In one stream of tradition, the rabbis of the Tannaitic and Amoraic periods quite naturally focus on the... more
Midrashic interpretation of Genesis 3, Adam and Eve's sin and banishment from the Garden of Eden, runs in two general directions. In one stream of tradition, the rabbis of the Tannaitic and Amoraic periods quite naturally focus on the narrative of the first couple: How is it that the serpent came to speak to Eve rather than Adam; why does Eve tell the serpent that she can't touch the tree; what kind of fruit did the couple eat? However, another strand of interpretation underscores the relationship between the Shekhinah and the Garden. Its focus is on the sin of eating the fruit as the cause for the Shekhinah's ascent into heaven. Once there, the indwelling of the Divine does not return to earth until Moses finishes construction of the Tabernacle. Within these two categories we find the repetition and development of several sub-themes, interpretive elements, biblical verses, and key words. In only one source, Genesis Rabbah, do the two main categories come together. I argue here that the overall force of the interpretations is in the direction of the Shekhinah's ascent and return; and this is true even for interpretations that focus on Adam and Eve. Along the way, the garden image from Song of Songs 4:16 through 5:1 becomes a metaphor for the Tabernacle and its sacrificial cult. As a result, habitation in the Tabernacle by the Divine signifies re-habitation of Eden—or, perhaps, the Tabernacle as a new Eden. Such an understanding eventually construes the covenant as the means by which the righteous can access Paradise; not the direct subject of this paper, but one that, along with this paper, is part of a larger study on gardens and their representation in Jewish literature from the Bible through the Amoraic period.