Breakout by Paul Fleischman

By Paul Fleischman

Del has spent 17 years bouncing between foster houses. clever, sharp-tongued, a grasp mimic, she’s uninterested along with her global and with being Del. Faking her personal demise, she leaves either herself and L.A. at the back of — until eventually her get away lands her in an all-day traffic congestion. Fast-forward 8 years. It’s starting evening for the one-woman play she’s written and is starring in — a express known as Breakout, a few l. a. traffic congestion. Wildly humorous, she skewers workaholics, street ragers, pickup artists, and motor vehicle tradition usually. Readers will see what her viewers can’t — that the exhibit is a portrait of herself, of her starvation for her mom and her terror of rejection, her free-floating identification and longing for connection. Flashing among Del’s current and destiny, Breakout offers us a behind the curtain go right into a younger playwright’s psyche, letting us watch her existence being reworked into an paintings, heartache into comedy, solitude into neighborhood, and anger steadily giving option to recognition.

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Noth, for example, although he did not (like Wellhausen) deny that the patriarchs had existed as historical persons, took the view that the nature of the biblical tradition about them precludes us from 28 History, Historiography, and the Bible writing any history of them as such. 53 The same can be said of the traditions concerning everything else that happened before the appearance of Israel as a tribal confederation in Palestine. The problem for the historian is that, although there can be no doubt that the Pentateuch sets out to relate events that have happened-and contains a good deal of material relating to historical traditionsthe Pentateuch certainly did not (in Noth's view) originate and was not planned from the outset as a historical work.

C. may largely be characterized as a nonliterary age, albeit that some literature (including prose history) had existed prior to that time. 5° How is it, then, that he does not in fact advocate the agnosticism in respect of the postpatriarchal era upon which he insists in the case of the patriarchal era? One searches in vain for a convincing argument. Wellhausen himself evidently feared the charge of inconsistency, for he sought to preempt it by asserting that the "epic" tradition of Moses and Joshua, unlike the "legend" of the patriarchs, contains elements that cannot be explained unless historical facts are underlying it.

IfNoth's position as a positivist in respect of sociology where he refuses to be so in respect of archaeology is ironic, there is nevertheless a certain inevitability about it. Given his general stance in regard to tradition, which he shares with the majority who have written on the history of Israel in the past 150 years, he must demonstrate in some way that he has grounds outside the tradition for adopting a starting point within it. Without the amphictyony parallel, he cannot demonstrate that what he says of Genesis-Joshua does not apply also to Judges-in which case Judges poses all the problems for the historian that are posed by the Hexateuch, and Noth's starting point in Judges is indefensible.

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