Seite - 41 - in JRFM - Journal Religion Film Media, Band 07/01

Writing, Affordances, and Governable Subjects | 41www.jrfm.eu 2021, 7/1, 33–44 his use, so he may have it to read from for all his days (17:19). “This Torah” is a standardized text to be copied. That understanding is created and enhanced by Moses’ repeated references to “this Torah,” hatorah hazeh.22 They create the idea that what is written is consistent with what he spoke to Israel in the past, since the narrative presents him as writing it down. Because standard- ized as “this Torah”, they are what the people have read to them every seventh year during the festival of Booths (31:10–11). They are what the people write on a plastered monument on Mount Ebal (27:1–4, 8). The writers take advan- tage of the affordance of standardization in a variety of ways, thereby shaping Israel’s self-understanding and its actions. It is in the ways writing shapes behavior that its normative possibilities are realized. Because the texts offer themselves to be used as norms of behavior, they influence Israel’s conduct, governing it. Moses makes clear “this Torah” also is normative for Israel’s life. The stone tablets are preserved within the ark (10:5). The king reads his copy of “this Torah” in order to learn the fear of YHWH and monitor (shmr) himself and his behavior so he is in compliance with it (17:19–20). The people are to internalize the words of Torah by writing them on their doorposts and gates (6:9; 11:20; writing governs individuals’ behaviors where they live). They are to learn these words and monitor (shmr) their behaviors to ensure compliance with them (e. g. 4:5–6; 5:1; 31:12). The people are to enact, do, and thus put into practice the commands of Mo- ses and YHWH (e. g. 12:1, 32; 15:5; 26:16) in their own lives and conduct and those of their household and in relationship with others. These words are the path Israel is to follow carefully, without leaving it (4:2; 5:32; 12:32; 17:11, 20; 28:14). The written words are normative for Israel, governing its conduct and shaping individuals as subjects to what is written. Finally, by cautioning readers and listeners against deviating from the book’s path, the affordance of assessment is realized. How many pilgrimage festivals are there for Israel? Check Deuteronomy (16). What food should Israelites eat? Check Deuteronomy (14). As a path, Deuteronomy can be used by individuals to determine if they have veered off it. They can check the book, compare it with their conduct, and assess whether the book and their conduct align. An evaluation mechanism is created by using the book for assessment purposes. The book defines what it means to be “Israel”, at least for the writers of Deu- teronomy. Individuals can evaluate their conduct through comparison with it. This, in turn, makes possible another potentiality of writing: determining the 22 Deut 1:5; 4:8; 17:18–19; 27:3, 8, 26; 28:58, 61; 29:20, 28 [ET 21, 29]; 30:10; 31:9, 11–12, 24, 26; 32:46.