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Many readers will know Richard Bauckham as the author of the groundbreaking work Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. But few know of his years spent in the Winnie-the-Pooh books, reconstructing the community behind the texts. In this unpublished paper he summarizes the “major methodological breakthrough which virtually all Pooh scholarship now takes for granted.” Here is a snippet:


The stories afford us a fairly accurate view of some of the rivalries and disputes within the community. The stories are told very much from the perspective of Pooh and Piglet, who evidently represent the dominant group in the community—from which presumably the bulk of the literature originated, though here and there we may detect the hand of an author less favourable to the Pooh and Piglet group. The Pooh and Piglet group saw itself as central to the life of the community (remember that Piglet’s house is located in the very centre of the forest), and the groups represented by other characters are accordingly marginalized.

The figure of Owl, for example, surely represents the group of children who prided themselves on their intellectual achievements and aspired to status in the community on this basis. But the other children, certainly the Pooh and Piglet group, ridiculed them as swots. So throughout the stories the figure of Owl, with his pretentious learning and atrocious spelling, is portrayed as a figure of fun. Probably the Owl group, the swots, in their turn ridiculed the Pooh and Piglet group as ignorant and stupid: they used terms of mockery such as ‘bear of very little brain.’ Stories like the hunt for the Woozle, in which Pooh and Piglet appear at their silliest and most gullible, probably originated in the Owl group, which used them to lampoon the stupidity of the Pooh and Piglet group. But the final redactor, who favours the Pooh and Piglet group, has managed very skilfully to refunction all this material which was originally detrimental to the Pooh and Piglet group so that in the final form of the collection of stories it serves to portray Pooh and Piglet as oafishly lovable. In a paradoxical reversal of values, stupidity is elevated as deserving the community’s admiration. We can still see the point where an anti-Pooh story has been transformed in this way into an extravagantly pro-Pooh story at the end of the story of the hunt for the Woozle. Pooh and Piglet, you remember, have managed to frighten themselves silly by walking round and round in circles and mistaking their own paw-prints for those of a steadily increasing number of unknown animals of Hostile Intent. Realizing his mistake, Pooh declares: ‘I have been Foolish and Deluded, and I am a Bear of No Brain at All.’ The original anti-Pooh story, told by the Owl faction, must have ended at that point. But the pro-Pooh narrator has added—we can easily see that it is an addition to the original story by the fact that it comes as a complete non sequitur—the following comment by Christopher Robin: “‘You’re the Best Bear in All the World,” said Christopher Robin soothingly.’ Extravagant praise from the community’s major authority-figure.


Professor Bauckham is parodying liberal Johnannine studies, but the godfather of Pooh paradoies should be mentioned: Frederick C. Crews’s 1965 classic, The Pooh Perplex: In Which It Is Discovered that the True Meaning of the Pooh Stories is Not as Simple as Is Usually Believed, but for Proper Elucidation Requires the Combined Efforts of Several Academicians of Varying Critical Persuasions, and his sequel, Postmodern Pooh.

See also this essay, applying Pooh studies with the methodology of Old Testament studies:  “New Directions in Pooh Studies: Überlieferungs- und religionsgeschichtliche Studien zum Pu-Buch.”

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