Nao Busamante (note the last name) is a notrious preformance and burlesque artist who does magical things with burritos It's a really clever peice, mocking white liberal guilt. white sexual tourism, corprate hegenomy, and the cliches of femminist and preformance art (cf ono's cut peice and finley's yams)
Saturday, October 04, 2003
3 women have come forward to suggest arnie doesnt know when it is appropite to touch women.
I am sure that his postions on womens rights will be so progressive.
I am sure that his postions on womens rights will be so progressive.
Not only can Arnie afford to buy a fucking jet, he doesn't have enough balls to pay the 800 000 dollars in taxes, and his minons are claiming its a positive thing b/c hes good with money.
via body and soul
via body and soul
A 12 year old girl was arrested in washington and put in jail for hours after being caught snacking on a french fry, according to the judge, it was unwise but not unconstitional.
idiots
idiots
black man killed by police in tottenham Its reassuring to know that this is not only an american phenomonenen (sp)
gaurdian
gaurdian
a long history on mickey and the air pirates, which intended as a fuck you to disneys labour policies done by a bunch of disgruntled disney artists, a good case study on copywright.
two crackers in philly told the hospital that they didnt want anybody but white drs and nurses to deliver their perfect ayran child, and violting their own policies, no african americans entered that room.
have a home birth if you dont want anyone but yr ignorant realtions to see yr precious.
via romenskos
have a home birth if you dont want anyone but yr ignorant realtions to see yr precious.
via romenskos
For a man who is supposed to be dying, the pope sure has a bunch of work hes doing. This meeting was not supposed to be substantive, and i think mostly a warning concerning the nature of sexuality, an indication that it will be a rather large issue in the coming years
Friday, October 03, 2003
Coeteze won the nobel prize, which surprised me, b/c he is a white south african and they gave it to gordimer in 1991 and he is a novelist, and they have given it to novelists for the last 6 or 7 yrs. Shocked that it wasnt someone from Canada or Asia, in fact i put money on maggie atwood, whose new book has been shortlisted for everything yet again. (booker, giller, orange)
Thursday, October 02, 2003
Oh What A Mortal Man Am I:
Futility and Suffering as Moral Lessons in the Book of Job.
Anthony Easton
1064203
Dr. B Churchill
Comp. Lit. 201
The Summnation of all things is not God, it is mans limited perception of God.
Ron Ajanard.
Job was an honest and noble man who loves his wife and children, attended to the proper religious functions and loved the Lord with all of his might. Because he saw life with a divine series of contracts, he attempted to keep his end of the bargain, thus seeing his prosperity as a result of Divine. This was the way things were supposed to be and the way it was in the first few verses of the work that bears his name.
However, in the seventh verse, the Lord stops with his promises, breaks the covenant he has with his faithful servant and goes into league with Satan, his supposed worst enemy. The agreement with Satan is to destroy Job's wealth and see if he is still loyal to God, after his wealth is destroyed but his love for YHWH is not the contract is renegotiated to include his health and later his family. This kind of bet has a capricious sadism that appears almost unexplainable, and it has become the ur-tale for the ethical hand wringing that surrounds the question "why do bad things happen to good people" Job does not deserve the pain he recieves and it is not merciful of a loving God to inflict that kind of pain on him.
There are at least two major problems with that suppostion, the first is assuming that the father figure of the Hebrew Scripture is a loving God. It is hard to imagine the atrocities committed in these texts as acts of affection/ Ie laying waste to cities with sulphur, destroying legions of enemies by warfare or baptizing the world in a catclysmic flood loving acts ?
Why does Job then follow Jehovah, aside from tribal allegiances or familial expections ? There must be a reason why he thinks that the destruction of his land, weatlth, family and friends is worth it. At first, there is an assumption that all of this occurs because Job was a sinner and when that does not suss out, a reader would be wont to fall back onto the comforting cliches of God's mysterious ways.
But a more intriguing argument could be made that the entire purpose of the book of Job is to teach lessons that are best encapsulated in the four laws of the Buddha, not to suggest that Job knew these laws, or they were common in his context, but that they are a useful lens to bring into focus how Job processes pain and by extension what we can learn from these processings.
These four laws: That nothing is permenat, that suffering comes from coveting, that the only way to end suffering is to annihlate attachments which might mean annihalting oneself, and finally having a sense of moderatio, all apply to Job and can give us a greater view of how to process pain that seems unjust and divoriced from a system of legalistic reward.
Job thinks that all he has comes from Heaven, and that the material sucess comes from a series of devotions (Job 1:5; KJV) but he does not do these sacrifices because of his sins, but "it mmay have been ny sons that sinned and cursed God in their own hearts." When the material goods disappear from his life and he begins to understand that the purpose of existience is change, he still views it as a punishment for his general lack of piety.
Even when Job begins to understand that his attachments will only cause suffering, and as his friends encourage more piety he belives this is a soltioun. But when this piety comes it is not a quiet awareness of the illusinoary nature of the earthy world it is showy and dramatic. The sack cloth and ashes that are expected of mourners in that time and place were a warning against sin, best exmpelifed in the works of the minor prophets, especially Nahum and the Lametnations of Jerimah. In this text the suffering is not about a larger community, the way that he parades his grief is avoiding being truly aware of how temperary life is and how imbued it is with suffering. This narrasitic self pity, and complete lack of humility is found in the endless litanies, especailly found in Job 3, when he loses the attachments of the material world; he wishes that he has never connected to it.
Job continues in this viewn, always obsessing about how pure he is, how virtuous his family is, how cruel God is. He goes too far away from humbleness and his screaming at the heavens is as immoderate as never thinking about what he has done wrong or how obligatory his work for the lord had been up to this point. His friend Eliphaz tells him how to gain status with God in Chapter 5:17, he says "Behold, happy is the an whom God doth correcteth; therefore despise not the chaseting of the almightyy" This can be viewed then, as a call to subsume himself under the Divine WIll--not to be the best man he could be, but to be best servent.
Then what are the lessons does Job tell us about working through pain or suffering. To stop assuming everything is about your goals' to kill ego and then through that killing subsuming ot the divine will, to recognize that suffering exists regardless of wealth or statiton and to recognize that wealth and station themselves never stays. Job teachess its readers to be servants to a larger and more complec ideal. The suffering of Job is the suffering of humanity in a indifferent world, t is our suffering which can be shouldered but not elimanted.
Futility and Suffering as Moral Lessons in the Book of Job.
Anthony Easton
1064203
Dr. B Churchill
Comp. Lit. 201
The Summnation of all things is not God, it is mans limited perception of God.
Ron Ajanard.
Job was an honest and noble man who loves his wife and children, attended to the proper religious functions and loved the Lord with all of his might. Because he saw life with a divine series of contracts, he attempted to keep his end of the bargain, thus seeing his prosperity as a result of Divine. This was the way things were supposed to be and the way it was in the first few verses of the work that bears his name.
However, in the seventh verse, the Lord stops with his promises, breaks the covenant he has with his faithful servant and goes into league with Satan, his supposed worst enemy. The agreement with Satan is to destroy Job's wealth and see if he is still loyal to God, after his wealth is destroyed but his love for YHWH is not the contract is renegotiated to include his health and later his family. This kind of bet has a capricious sadism that appears almost unexplainable, and it has become the ur-tale for the ethical hand wringing that surrounds the question "why do bad things happen to good people" Job does not deserve the pain he recieves and it is not merciful of a loving God to inflict that kind of pain on him.
There are at least two major problems with that suppostion, the first is assuming that the father figure of the Hebrew Scripture is a loving God. It is hard to imagine the atrocities committed in these texts as acts of affection/ Ie laying waste to cities with sulphur, destroying legions of enemies by warfare or baptizing the world in a catclysmic flood loving acts ?
Why does Job then follow Jehovah, aside from tribal allegiances or familial expections ? There must be a reason why he thinks that the destruction of his land, weatlth, family and friends is worth it. At first, there is an assumption that all of this occurs because Job was a sinner and when that does not suss out, a reader would be wont to fall back onto the comforting cliches of God's mysterious ways.
But a more intriguing argument could be made that the entire purpose of the book of Job is to teach lessons that are best encapsulated in the four laws of the Buddha, not to suggest that Job knew these laws, or they were common in his context, but that they are a useful lens to bring into focus how Job processes pain and by extension what we can learn from these processings.
These four laws: That nothing is permenat, that suffering comes from coveting, that the only way to end suffering is to annihlate attachments which might mean annihalting oneself, and finally having a sense of moderatio, all apply to Job and can give us a greater view of how to process pain that seems unjust and divoriced from a system of legalistic reward.
Job thinks that all he has comes from Heaven, and that the material sucess comes from a series of devotions (Job 1:5; KJV) but he does not do these sacrifices because of his sins, but "it mmay have been ny sons that sinned and cursed God in their own hearts." When the material goods disappear from his life and he begins to understand that the purpose of existience is change, he still views it as a punishment for his general lack of piety.
Even when Job begins to understand that his attachments will only cause suffering, and as his friends encourage more piety he belives this is a soltioun. But when this piety comes it is not a quiet awareness of the illusinoary nature of the earthy world it is showy and dramatic. The sack cloth and ashes that are expected of mourners in that time and place were a warning against sin, best exmpelifed in the works of the minor prophets, especially Nahum and the Lametnations of Jerimah. In this text the suffering is not about a larger community, the way that he parades his grief is avoiding being truly aware of how temperary life is and how imbued it is with suffering. This narrasitic self pity, and complete lack of humility is found in the endless litanies, especailly found in Job 3, when he loses the attachments of the material world; he wishes that he has never connected to it.
Job continues in this viewn, always obsessing about how pure he is, how virtuous his family is, how cruel God is. He goes too far away from humbleness and his screaming at the heavens is as immoderate as never thinking about what he has done wrong or how obligatory his work for the lord had been up to this point. His friend Eliphaz tells him how to gain status with God in Chapter 5:17, he says "Behold, happy is the an whom God doth correcteth; therefore despise not the chaseting of the almightyy" This can be viewed then, as a call to subsume himself under the Divine WIll--not to be the best man he could be, but to be best servent.
Then what are the lessons does Job tell us about working through pain or suffering. To stop assuming everything is about your goals' to kill ego and then through that killing subsuming ot the divine will, to recognize that suffering exists regardless of wealth or statiton and to recognize that wealth and station themselves never stays. Job teachess its readers to be servants to a larger and more complec ideal. The suffering of Job is the suffering of humanity in a indifferent world, t is our suffering which can be shouldered but not elimanted.
Tuesday, September 30, 2003
i just did a quick check to figure out if i talked about chris who is in my sex and marriage class, before i gave him the url, vis a vis a conversation we had at the tail end of this class,
nice guy-painfully nice guy, in that understated, complex, smarter then a whip, knows where is going, not really ego filled way.
and to continue my pattern.
he likes girls.
so if he reads this, will he fuck off, will he add a comment, will he talk about it with me ?
(the realization about god:
i am being called by god.
i am not being called by the church.
this has given me a deep feeling of isolation.
this sense of isolation i think has stayed for good.
the course is strange, all b/g g/b, so i have to insert my queer ass in there, and its difficult, a whole class about men talk like this and girls talk like that--some of it applied, esp. to bryan but then he plays at the whole butch leather girls wanna fuck me jag.
i wonder if it applies to pat ?
nice guy-painfully nice guy, in that understated, complex, smarter then a whip, knows where is going, not really ego filled way.
and to continue my pattern.
he likes girls.
so if he reads this, will he fuck off, will he add a comment, will he talk about it with me ?
(the realization about god:
i am being called by god.
i am not being called by the church.
this has given me a deep feeling of isolation.
this sense of isolation i think has stayed for good.
the course is strange, all b/g g/b, so i have to insert my queer ass in there, and its difficult, a whole class about men talk like this and girls talk like that--some of it applied, esp. to bryan but then he plays at the whole butch leather girls wanna fuck me jag.
i wonder if it applies to pat ?
Monday, September 29, 2003
yesterday we met two girls at the grocery store, brought their groceries home and then sat on their couch smoking dope.
i am beginning to think that me not having anything in the gateway for two weeks is personal. (i have three stories in, fuck it might even be three weeks)
made a realazation about god.
i am beginning to think that me not having anything in the gateway for two weeks is personal. (i have three stories in, fuck it might even be three weeks)
made a realazation about god.
Friday, September 26, 2003
'Vagina' Sonnet
Is 'vagina' suitable for use
in a sonnet? I don't suppose so.
A famous poet once told me, 'Vagina's ugly.'
Meaning, of course, the sound of it. In poems.
Meanwhile he inserts his penis frequently
into his verse, calling it, seriously, 'My
Penis'. It is short, I know, and dignified.
I mean of course the sound of it. In poems.
The whole thing is unfortunate, but petty,
like my hangup concerning English Dept memos
headed "Mr/Mrs/Miss" - only a fishbone
In the throat of the revolution -
a waste of brains - to be concerned about
this minor issue of my cunt's good name.
–Joan Larkin
mefi
Is 'vagina' suitable for use
in a sonnet? I don't suppose so.
A famous poet once told me, 'Vagina's ugly.'
Meaning, of course, the sound of it. In poems.
Meanwhile he inserts his penis frequently
into his verse, calling it, seriously, 'My
Penis'. It is short, I know, and dignified.
I mean of course the sound of it. In poems.
The whole thing is unfortunate, but petty,
like my hangup concerning English Dept memos
headed "Mr/Mrs/Miss" - only a fishbone
In the throat of the revolution -
a waste of brains - to be concerned about
this minor issue of my cunt's good name.
–Joan Larkin
mefi
Thursday, September 25, 2003
Former BBC presenter and champion of liberal causes Sir Ludovic Kennedy has denounced the increasing number of black faces appearing on television programmes as "political correctness [that] has got completely out of hand".
Story here here Black means east asian mostly. he wants the number of blacks on tv to be exactly matched with population, which i find strange at best.
Story here here Black means east asian mostly. he wants the number of blacks on tv to be exactly matched with population, which i find strange at best.
Subscribe to:
Posts (Atom)