Parables as a Mode of Agrarian-Resistance: Dynamics of God's Reign and the Subalterns in Mark's Gospel

Parables as a Mode of Agrarian- Resistance is an exploration into the agrarian-resistance motifs embedded in the parables of Jesus in Mark's Gospel. There are two basic assumptions that run throughout the study. First, the agrarian communities living in the Galilee and Judea during the Greco-Roman imperial rule had resisted the imperial powers. Second, God remains at the centre of the struggles for freedom of the subjugated people.
Rawsea examines the notion of God in relation to the subalterns in the parables of Jesus in Mark to see how the dynamics of God's reign was set in favour of the marginalised subalterns of the first-century. His point of departure is this: Mark shows that the nature and purpose of the parables of Jesus contain some elements that are intrinsic to agrarian-resistance. Rawsea directs our attention to those intricate features of the parables and raised certain questions concerning their political role in the context of Roman Galilee and Judea.
On the whole, the author argues that the parables of Jesus are effective instruments of resistance to domination. Accordingly, he spots the parables in the life situation of Jesus-in-movement to ascertain the meaning of his parables. Jesus, was not simply an individual preacher or teacher, but the one who was in a movement.
Parables as a Mode of Agrarian- Resistance is an exploration into the agrarian-resistance motifs embedded in the parables of Jesus in Mark's Gospel. There are two basic assumptions that run throughout the study. First, the agrarian communities living in the Galilee and Judea during the Greco-Roman imperial rule had resisted the imperial powers. Second, God remains at the centre of the struggles for freedom of the subjugated people.
Rawsea examines the notion of God in relation to the subalterns in the parables of Jesus in Mark to see how the dynamics of God's reign was set in favour of the marginalised subalterns of the first-century. His point of departure is this: Mark shows that the nature and purpose of the parables of Jesus contain some elements that are intrinsic to agrarian-resistance. Rawsea directs our attention to those intricate features of the parables and raised certain questions concerning their political role in the context of Roman Galilee and Judea.
On the whole, the author argues that the parables of Jesus are effective instruments of resistance to domination. Accordingly, he spots the parables in the life situation of Jesus-in-movement to ascertain the meaning of his parables. Jesus, was not simply an individual preacher or teacher, but the one who was in a movement.

L. H. Rawsea, B.Com, BD, M. Th., D. Th. (New Testament) is Professor of New Testament at Aizawl Theological College, Mizoram, India. He is an ordained minister of the Presbyterian Church of India, Mizoram Synod. Presently, he is the Programme Director of Calvin Study Centre run by the College.
He has authored several theological articles, essays, sermons and books both in English and Mizo. Among his research works are Differing Interpretations of the Torah in Matthew's Gospel: A Narrative-Critical Reading of Matthew's Conflict Stories in India (2003) and Ground Works for Tribal Theology in the Mizo Context (2007, co- editor). He lives in the campus of Aizawl Theological College with his wife Julie Malsawmi and two sons David Lalbiaktluanga and Matthew Lalruatkima.

The literature on parable studies is extensive. Within it, one can observe two broad approaches: the first emphasizes the Sitz im Laben of parables of Jesus that often leads to separation of the parables from the larger context of the Gospels. Such a school of thought probably best represented by historical critics, such as: A Schweitzer and his critics, in particular C. H. Dodd, A. T Cadoux, J. Jeremias, and others. The second stream covers an even larger body of literature concerned with literary aspects of the parables with largely isolating the parables from historical Jesus. Such a host of American literary critics, such as: A. Wilder, D. O. Via, J. D Crossan and others. What these two bodies of work reveal-as touched upon in the introductory chapter of book is an innocuous politics that has tended to typecast the agrarian- resistance motifs embedded in the parables of Jesus. Yet, William Herzog II's Parables as Subversive Speech (1994) has now shown the nature of the parables is inherently subversive, an angle that this book aims to build upon here.
Deviating from those previous apolitical readers who read the parables as merely premiers of ethics and theology, L. H Rawsea relocates the parables within the context of first century Roman-Galilee where the agrarian masses including Jesus and his trusted disciples who were subjugated, powerless, and minority in the face of Roman imperial regime. For, the parables of Jesus are the effective mode of agrarian-resistance to the Roman imperial rule and its collaborate. In doing so, Rawsea demonstrates how parables of Jesus can be effective vehicle of resistance to the power by the agrarian masses in Galilee. On the whole, Rawsea's argument that the parables of Jesus are effective instruments of resistance to domination cannot be easily turned down as he employed a theoretical framework devised by James C. Scott, who is widely accepted agrarian political scientist.

This book is an outcome of my doctoral dissertation. The completion of my dissertation has been made possible through the invaluable help of many individuals and institutions. I express my heartfelt thanks and gratitude to all those who have contributed towards the completion of this work. It is almost impossible to list out all the names that deserve mention here, yet I will not do justice if I do not mention at least a few individuals and institutions from whom I have received inestimable help and support during my research.
With profound admiration and respect, I acknowledge my indebtedness to my esteemed supervisor Rev. Dr. Joseph G. Muthuraj, Professor of Biblical Studies at The United Theological College, Bangalore, who has lovingly supervised my research work. I record my appreciation towards his academic proficiency, openness to new concerns, keen intellect in terms of grasping my thoughts and his skills in terms of offering comments. Throughout the period of my study, his constant encouragement and active support have been a great source of strength for me.
I am grateful to the Mizoram Presbyterian Church Synod, for granting me the required permission for study leave and for financing the entire research project. I thank my colleagues, students and friends of the Aizawl Theological College who have remained supportive in terms of their prayers and words of encouragement. I am particularly thankful to Rev. Dr. H. Vanlalauva and Rev. Dr. Roger Gaikwad, both former Principals of the college and Rev. Dr. Vanlalchhuanawma, the then Principal of the college for helping me in the process of admission towards the present research.
I also convey sincere thanks to the Principal, Dean of Doctoral Division, Faculty and Staff of the United Theological College, Bangalore for their encouragement and support. Rev. Lalawmpuia Hauhnar, the then Registrar had been helpful towards the submission of the dissertation. The staff at the library had helped me to utilize and gain full access to the library facilities. I express gratitude to the United Theological College, Bangalore for facilitating my research at The Lutheran Theological Seminary at Philadelphia, USA for academic exposure.