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Those in power, for example, read differently from those who are disenfranchised. 4. Interpretation involves conversation. Just as students must discuss among themselves the different ways to see the inkblots, so readers of the Bible converse about different possible ways to read the text. The whole scholarly enterprise, I explain, is essentially about participating in this conversation in which we show one another what we see in the texts. 5. Such conversation helps one to see the text or image in a variety of ways.

Now that you know it is from the Bible, I ask, does this give you everything you need to make sense of the passage? Well, no, not exactly. In fact, it complicates matters even further in some ways. Why is this in the Bible? Should it be in the Bible? It resembles erotic literature, so it must be allegorical, right? If it is from the Song of Solomon, is Solomon really the author? Why would a king write this? Why would a man write this? Or is “Solomon” adopting a feminine persona for some literary purpose?

To help students begin to articulate their own social location, the following inventory is distributed. It is closely based on an inventory first developed by Dianne Bergant. Students are requested to answer each question in as much detail as possible: Your social location will influence the way you read or interpret the biblical text. Our heritage predisposes our judgments, calls forth our values, and shapes the way we perceive reality. Our presuppositions are never fully self-conscious. We are not always aware of all the ways in which our heritage may promote our well-being and enhance our lives, or may frustrate our potential and confine our activities.

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A Grammar of Gujarati by Raimond Doctor

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