A recent article examines how “monster theory”, first developed within psychoanalysis and anthropology, has been applied to the study of the Hebrew Bible:
Brandon R. Grafius, “Text and Terror: Monster Theory and the Hebrew Bible“, Currents in Biblical Research
16, no. 1 (2017): 34–49.
Grafius discusses giants in a couple of places in the article. First, he briefly mentions Brian Doak’s description of the giants of Numbers 13-14 (from The Last of the Rephaim , pp. 70-81) as typical of explorers’ accounts of their encounter with “monstrous others”. Second, Grafius discusses how “Anathea Portier-Young looks at how 1 Enoch 6–11 uses Gen. 6.1-6 in combination with the Greek myth known as the gigantomachy, in which the ‘uncivilized’ giants wage war against the gods of Olympus” (Apocalypse Against Empire , pp. 18-23). For Portier-Young, according to Grafius’ summary, whereas Greeks had associated barbarian peoples with giants, the author of 1 Enoch 6-11 made the watchers “synonymous with Hellenistic culture”. This is a “critical inversion”! When 1 Enoch 6-11 portrays the giants’ “enormous size and uncontrollable appetite”, it does so as “a sharp critique of Hellenistic culture”. [Note that Grafius confuses his descriptions of the watchers (fallen angels) and their offspring (the giants) in his summary of Portier-Young: it is the giants whose “monstrous appetites cause them to devour all the people’s food, then the people, then each other” (p. 42), not the “watchers” (see 1 Enoch 7.3-5).]
Overall, the article provides a useful introduction to monster theory and its application to Biblical Studies.