"If anyone slaps you on the right cheek, turn to them the other cheek also"
This specifically refers to a hand striking the side of a person’s face, tells quite a different story when placed in it’s proper historical context. In Jesus’s time, striking someone of a lower class ( a servant) with the back of the hand was used to assert authority and dominance. If the persecuted person “turned the other cheek,” the discipliner was faced with a dilemma. The left hand was used for unclean purposes, so a back-hand strike on the opposite cheek would not be performed. Another alternative would be a slap with the open hand as a challenge or to punch the person, but this was seen as a statement of equality. Thus, by turning the other cheek the persecuted was in effect putting an end to the behavior or if the slapping continued the person would lawfully be deemed equal and have to be released as a servant/slave.
THAT makes a lot more sense, now, thank you.
I can attest to the original poster’s comments. A few years back I took an intensive seminar on faith-based progressive activism, and we spent an entire unit discussing how many of Jesus’ instructions and stories were performative protests designed to shed light on and ridicule the oppressions of that time period as a way to emphasize the absurdity of the social hierarchy and give people the will and motivation to make changes for a more free and equal society.
For example, the next verse (Matthew 5:40) states “And if anyone wants to sue you and take your shirt, hand over your coat as well.” In that time period, men traditionally wore a shirt and a coat-like garment as their daily wear. To sue someone for their shirt was to put them in their place - suing was generally only performed to take care of outstanding debts, and to be sued for one’s shirt meant that the person was so destitute the only valuable thing they could repay with was their own clothing. However, many cultures at that time (including Hebrew peoples) had prohibitions bordering on taboo against public nudity, so for a sued man to surrender both his shirt and his coat was to turn the system on its head and symbolically state, in a very public forum, that “I have no money with which to repay this person, but they are so insistent on taking advantage of my poverty that I am leaving this hearing buck-ass naked. His greed is the cause of a shameful public spectacle.”
All of a sudden an action of power (suing someone for their shirt) becomes a powerful symbol of subversion and mockery, as the suing patron either accepts the coat (and therefore full responsibility as the cause of the other man’s shameful display) or desperately chases the protester around trying to return his clothes to him, making a fool of himself in front of his peers and the entire gathered community.
Additionally, the next verse (Matthew 5:41; “If anyone forces you to go one mile, go with them two miles.”) was a big middle finger to the Romans who had taken over Judea and were not seen as legitimate authority by the majority of the population there. Roman law stated that a centurion on the march could require a Jew (and possibly other civilians as well, although I don’t remember explicitly) to carry his pack at any time and for any reason for one mile along the road (and because of the importance of the Roman highway system in maintaining rule over the expansive empire, the roads tended to be very well ordered and marked), however hecould not require any service beyond the next mile marker. For a Jewish civilian to carry a centurion’s pack for an entire second mile was a way to subvert the authority of the occupying forces. If the civilian wouldn’t give the pack back at the end of the first mile, the centurion would either have to forcibly take it back or report the civilian to his commanding officer (both of which would result in discipline being taken against the soldier for breaking Roman law) or wait until the civilian volunteered to return the pack, giving the Judean native implicit power over the occupying Roman and completely subverting the power structure of the Empire. Can you imagine how demoralizing that must have been for the highly ordered Roman armies that patrolled the region?
Jesus was a pacifist, but his teachings were in no way passive. There’s a reason he was practically considered a terrorist by the reigning powers, and it wasn’t because he healed the sick and fed the hungry.
September 4, 2014
"All of this is typical girl-fear. Once you realize that The Exorcist is, essentially, the story of a 12-year-old who starts cussing, masturbating, and disobeying her mother—in other words, going through puberty—it becomes apparent to the feminist-minded viewer why two adult men are called in to slap her around for much of the third act. People are convinced that something spooky is going on with girls; that, once they reach a certain age, they lose their adorable innocence and start tapping into something powerful and forbidden. Little girls are sugar and spice, but women are just plain scary. And the moment a girl becomes a woman is the moment you fear her most. Which explains why the culture keeps telling this story."
Rookie, The Season of the Witch
For readings on the correlation in horror between puberty and the monstrous, see:
I will add Carol Clover’s Men, Women, and Chain Saws here, although she’s concerned more with identification, monstrous-feminine as men’s horror, and the maternal aspects of possession tales (including a section on possession as oral penetration). Although both Creed and Clover are important feminist horror theorists who work in Psychoanalytical lenses, Barbara Creed talks more about transformation than Carol Clover does. And transformation is key to horror movies about how women are terrifying.
For variations on a theme, watch Ginger Snaps, Carrie, and Teeth together.
(Bonus: here is Kristeva’s Powers of Horror: an Essay on Abjection for free online)
I’m 90000% sure I wrote the text below this but it doesn’t link to (probably ff) anywhere. it’s important to keep sources in posts so that you don’t disorient authors about their own pasts,
September 4, 2014
School has started or will very soon so what would be better to do than to gather some great resources for a better school year?
- Evernote - keep your research at one place
- Khan Academy - over 4,200 educational videos
- Mathaway - helps you solve almost every math problem
- Cliffnotes - read and prep for school work
- Studious - great way to keep track of schedule
- iFormulas - references for mathematical formulas
- Pocket - save studies and articles much easier
- Science glossary - for those hard science words
- Studyblue - online flashcards for your next test
- Any.do - daily planner
- Dropbox - don’t rely on your computer alone, make sure your notes and papers are safely uploaded online, just in case.
- Feed.ly - gather all your fav websites for research or whatever in one place - I love this myself!
- Scribd - online library
- Self Control - we all know self control during work or school isn’t always around
- TED - lots of good presentation by interesting people
- Chegg - don’t have all the money for new text books? Chegg lets you rent many text books for much less than it costs to buy
- Duolingo - learning a new language? Then I’ll recommend this one
- Mint.com - make sure you’ve got your money straight
- Alarmy - hard to get up in the morning? Well, this alarm makes you take a picture of your sink to turn it off!
- Sworkit - don’t forget that exercise will make it easier to concentrate!
Don’t forget to look at my 27 websites for a new year - where you can find lots of other resources for health, fitness, school/work and div when starting a new year(school year too)
I’ve also got a post called 53 posts for students which contains nutrition and fitness posts especially for students!