Vss 19-22. These verses have been described as laws of charity which require that part of the three main crops (grains, olives, grapes) be reserved for the poor, a form of welfare
5.4 The Deuteronomic Response to Social Inequality
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much necessary in our affluence western society.
In the light of the above arguments Deuteronomy is held to be a response addressed primarily to the rather well-off bound classes who were behind the conservative reform of Josiah. Both traditions tend to have their cultural orientations. By culture here is meant the total ways of a people‟s life. While the Mosaic tradition is more disposed to the culture of equity and social egalitarianism, the Davidic-royal tradition is dominated by class and social stratification.
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view of Xaxier L. Dufour the traditions transmit themselves in literary forms. While the Mosaic tradition is expressed mainly in the laws and cultic rites the Davidic theology expresses itself in poetry, ie, the Hymns and Psalms. (See Ps. 8920-21, 22-29
). From the Deuteronomic texts investigated it is evident that both theological and sociological interests of the editors were at play. These sociological interests are what might properly be described as the Deuteronomic response to the phenomena of social inequalities.
These include:
(1) Advocacy for intervention on behalf of the marginal groups. (Transfer of the use of the tithe from that of being solely priestly controlled to communal use) The programme advocated for by the Deuteronomic regulations in the text segments is one that transfers the use of the tithe from that of being solely priestly controlled to communal use in which the marginal groups were consistently included. As a programme which finds its roots in the ideology of the prophetic tradition and from which the Deuteronomist draws its inspiration the use of the Tithe was taken from the cultic to sociological function.
(2) Policies of empowerment for the marginal groups through mutual aid system ( i.e, the law of gleaning) The law of gleaning which allows the marginal groups to take what is purposely left in the field (farms) by the Israelites was meant to address the phenomenon of social inequality. Such similar cultural practices existed in the past among the Urhobo people in which individual may satisfy hunger by eating from the farm produce of others out of genuine need. This practice was not considered stealing as the individual was not meant to harvest other people‟s products enmass but to satisfy immediate hunger. This is an equivalence of the law of gleaning. This cultural practice in
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today‟s Urhobo society has been completely forgotten as a result of changing economic and social values that emphasises wealth acquisition and differentials.
(3) Social justice for all, and (4) Tradition building process.
The Deuteronomic Responses find expression in the following ways: The need of intervention for the marginal group was the deuteronomist purpose for the constant inclusion of the marginal groups in the tithe regulations and the celebrations of the major feasts in Israel with particular emphasis on material provisions for them. The recurring phrases, „You shall not forsake the Levites who is within your town‟ (Deut.1427) „And the Levite; because he has no portion or inheritance with you, and the sojourner the fatherless, and the widow who are within your towns, shall come and eat and be filled‟
(Deut.1429) are seen as indices of the Deuteronomic advocacy for intervention for the marginal groups in 7th century Israel. The aim of the call for intervention expressed in the law of gleaning belongs to ancient Israelite cultic tradition but became institutionalized by the Deuteronomic regulations as a means of empowering the marginal groups. Older materials are interpreted by the Deuteronomic editor to suit his motive.
Secondly, the advocacy for fair justice in Israel judicial system occupied a primary place in the Deuteronomic texts. This advocacy was directed at providing security for the marginal groups and in the general spectrum of the society. The phraseology associated with this was, „You shall not pervert the justice due to the sojourner, or to the fatherless, or to take a widow‟s garment in pledge‟ (Deut.2417) also occurring in Deut.1618ff and soliciting for appointment of Judges in the cities were intended to address the emergence of social inequality in Israel‟s new social structure.
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This was because these groups, ie, the marginal groups which consistute a larger segment of the population and powerless were often ignored by the nobility of the society.
However, within Israel‟s society, the voices of these voiceless were not often heard but find their expression in the poetic literature and the prophetic tradition:
How long will you judge unjustly, and show partialitity to the wicked. Give justice to the weak and the fatherless, maintain the right of the afflicted and the destitute (Ps. 822-3 cf Isa.122-24,Jer.75-7)
The objections against injustice and oppression of the weak in the society constantly pointed to the response emerging from the Deuteronomic school.
The Deuteronomist also employs the Tradition building and Auditing process.
For example the importance of the Exodus Tradition is taken from its purely historical dimension into theological and sociological perspectives. The phrase, ‘but you shall remember that you were a slave in Egypt and the Lord your God redeemed you from there; therefore I command you to do this‟ (Deut.2418) is constantly incorporated in the text as concluding remarks without reference to its relationship to the theme of the pericope. This is an example of the tradition building process which the deuteronomist employs and interpretes for his didactic aim. Israel‟s society went through structural and functional social changes. Prior to the introduction of the monarchy, Israel has been organized in the tribal system.248 This social structure was predominantly egalitarian and the way of life was both nomadic and semi nomadic. However by the 7th century BC there had occured a shift. This shift in the social setting of Israelite society also gave rise to the shift in class configuration. Within Israelite society there emerged the landed property owners and the landless. According to Gottwald, there emerged in Israel the
248 Encyclopedia Judaica vol. 8. 1972. Jerusalem: Keter Publishing House. p.611.
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dominant- tribute imposing class which was consisted of the political elite, (native or foreign) the landholding merchants and small manufacturing elites who benefited from state power. On the other hand there was the dominated-tribute bearing class249 which consisted of peasants, pastoralists, artisans unskilled workers etc.
Although biblical texts are not all out to provide a historically chronological record of social change, the narratives as well as the legal codes were written to reflect the phenomenon and how the faith of Israel accommodated or rejected social inequality.
Biblical accounts either praise or critique the new social system under the monarchical government.