Interpretation Of Ruth
Traditionally, the book of Ruth is viewed as a narrative of “reinvigoration by way of conversion” (Honig 1997), meaning that Ruth’s devotion to the God of the Israelites ultimately allows for both her own rise in society and Judea’s restoration from the generally chaotic rule presented in Judges. However, viewed from a more contemporary political perspective, The Book of Ruth can also be approached as a narrative of a trafficked agricultural laborer. In order to explore this argument further, I will briefly examine the distinction between Ruth and her sister-in-law Orpah, the presentation of her relationships to Naomi and her kin, and finally how both those aspects of the text serve to isolate her from both society and herself and allow for
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As the narrative of Ruth progresses, her voice begins being gradually silenced in favor of Naomi’s. While the choice of migration itself is actively taken, even in opposition to her mother-in-law, Ruth’s actions become increasingly dictated by Naomi as they settle in Bethlehem. Here, the interpretation of Ruth as a trafficked agricultural laborer can be argued against as she also makes the choice to work in the fields herself. However, that decision is not only shown to need to be approved by Naomi before action can be taken but it marks a further progression away from self-actualisation and towards dependence on male power as Ruth’s purpose seems to be “him in whose sight [she] shall find grace.” (King James Bible, Ruth. 2.2) this “grace” ultimately being her marriage to Boaz, a marriage initiated by Naomi and later framed in terms of trading property with the King James translation stating “Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife.” (King James Bible, Ruth. 3.10)
When Ruth’s own child is taken away from her, both physically through Naomi’s becoming his nurse and symbolically by the people of Bethlehem proclaiming “there is a son born to Naomi” (King James Bible, Ruth. 4.17), Ruth’s silencing is complete. In the end, not only Ruth’s identity but her claim over her own body is denied. Based on this progressive loss of ownership of herself through the narrative, the exploitation of Ruth due to her position in society becomes
As the narrative of Ruth progresses, her voice begins being gradually silenced in favor of Naomi’s. While the choice of migration itself is actively taken, even in opposition to her mother-in-law, Ruth’s actions become increasingly dictated by Naomi as they settle in Bethlehem. Here, the interpretation of Ruth as a trafficked agricultural laborer can be argued against as she also makes the choice to work in the fields herself. However, that decision is not only shown to need to be approved by Naomi before action can be taken but it marks a further progression away from self-actualisation and towards dependence on male power as Ruth’s purpose seems to be “him in whose sight [she] shall find grace.” (King James Bible, Ruth. 2.2) this “grace” ultimately being her marriage to Boaz, a marriage initiated by Naomi and later framed in terms of trading property with the King James translation stating “Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife.” (King James Bible, Ruth. 3.10)
When Ruth’s own child is taken away from her, both physically through Naomi’s becoming his nurse and symbolically by the people of Bethlehem proclaiming “there is a son born to Naomi” (King James Bible, Ruth. 4.17), Ruth’s silencing is complete. In the end, not only Ruth’s identity but her claim over her own body is denied. Based on this progressive loss of ownership of herself through the narrative, the exploitation of Ruth due to her position in society becomes