The Art of Kissing; or Why Sociology is Silly

24 09 2006

Once upon a time, while I was undertaking a BA in Communications at UTS (and majoring in Writing and Contemporary Cultures), I took a class on sociology. My teacher, a lady in her mid-thirties whose name I would probably no longer even recognise were I to hear it again, decided to share with us her thoughts about kissing. She was in the process of writing a book which I hope, for her sake, was never published. Her overriding thesis was that kissing on the mouth is a thoroughly recent phenomenon, thanks to the wonderful developments in the realm of dental and oral hygiene, and that prior generations of amorous lovers (a curious tautology) kissed each other elsewhere.

O, how wrong she was.

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“What’s in a Name?”: The Archetypal Jew in English Literature

24 09 2006

“Though it comes into futility and departs into darkness, and its very name is covered with darkness”¹, the archetypal Jew in English literature captivates me. What is it about the miserable fiend who holds me so enthralled? Is it his lisping self-effacement? The simpering manner in which he seeks to gratify his worldly masters whilst nonetheless stabbing them all in the back? Or is it the darkness with which he appears to envelop himself like a thick and dirty cloak, invisible to those who dwell in light and laughter, and detested by the very creator of the world?

There are reams of commentaries devoted to his character; rivers of ink have been spilled in understanding his author’s prejudice. What was the motivation behind the apparent hatred that underlies texts like Shakespeare’s The Merchant of Venice and Marlowe’s The Jew of Malta? What was the root of Chaucer’s fixation with the blood libel in “The Prioress’ Tale”? In answering this question, it is pertinent to note the role of the Jew’s daughter in much of the literature. Both Shylock’s daughter (Jessica) and Barabbas’ daughter (Abigail) serve a common purpose. They abscond from their communities, reject their faith, cause untold despair to their hated fathers, and marry a virile and virtuous Christian man. So triumphs Christianity.

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On Remarked and Unremarked Extension

24 09 2006

In an essay entitled “Time”¹, Barry Langford suggests that the chief appeal to be found in The Lord of the Rings is in its unremarked extension. As he explains, all novels require narrative and temporal extension. The diegetic element of the tale (ie: the manner in which the narrative appears to move through a temporal sequence) is always grounded within a broader set of preconditions. A contemporary novel alludes to those broader preconditions in an unremarked fashion, relying upon the reader’s familiarity with the cultural norms of the novel’s setting. Books about modern-day New York do not assume that the reader may be unfamiliar with cars, skyscrapers, stock-market crashes or bureaucracy. These backdrop elements to the story, utilised at will by the author, do not require additional narrative explanation. An historical novel, set for example in Victorian England, does require such explanation and can thus be referred to as a remarked novel. The means by which the author remarks upon the novel’s extension is entirely up to them.

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Reality TV

24 09 2006

I found myself in an interesting conversation last night with my grandmother. An elderly lady of 82, she spends most of her nights sitting and watching television. One night, not so long ago, she happened to change over to Big Brother. She has since decided to get in touch with the network executives of the television station responsible for “this filth” and tell them what she thinks of it. Her actions would be futile, and I told her so. Television networks do not care for the opinions of individuals on a matter such as this, they care for ratings. Big Brother, as a hugely popular television programme, will remain on the air despite the protests of an individual who, it should be noted, does not belong to their targeted demographic. Yet, despite all this, she has a powerful point.

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Intentionalism vs. Functionalism

24 09 2006

A question: Could the Jews have held a place in Hitler’s vision of the Master Race? To explain the pertinency of this, seemingly facile, question it is first important to understand a key distinction between different approaches to Holocaust studies in the academic world. This distinction has been labelled the intentionalism vs. functionalism dialectic. In brief:

Intentionalists argue that Hitler, from the outset, aimed to obliterate the Jewish people. He was the true architect of the Final Solution, and the brilliant instigator of a diabolical scheme. The Third Reich, in other words, was completely controlled by Hitler himself, and its activities were the result of his forthright planning and skilled statesmanship.

Functionalists, on the other hand, argue that Hitler was a weak dictator, blessed with oratorial skills that made him suitable for the role but with no real capabilities of planning. The Third Reich was effectively run by bureaucrats at a lower level and its activities were the result of spiralling bureaucracy moreso than the carrying-through of a particular plan. When the Nazis initially began looking into ways of transporting Jews to other countries (such as the famed Madagascar plan), these were genuine attempts and not just a means of easing into the Final Solution and, ultimately, making murder more palatable.

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Elijah and the Fifth Glass of Wine

24 09 2006

Q: I recently attended a Passover seder and was rather confused by the fifth cup of wine, poured for Elijah at the end of the meal. Aside from the fact that, as an adult, I find it difficult to believe that Elijah is really supposed to come and drink this cup of wine, wasn’t there supposed to be some significance to the number four? We tell the story of four sons, we ask four questions in Mah Nishtana and – I thought – poured (only) four cups of wine. Please explain this strange fifth cup to me.

A:
The answer to your question is bound up with matters concerning the Messiah. This is a Hebrew word (in Hebrew, משיח) which means ‘anointed’. Kings and high priests used to be anointed with oil and the reference to a Messiah is really a reference to a (future) king who will be anointed and will rule over the entire world. Tradition states that this king must be of the Davidic dynasty but, old though this tradition may be, all traditions have an origin.

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“Gaster, redux.”: The Seasonal Origins of Biblical Festivals

24 09 2006

Published in 1961, Gaster’s magnum opus still has relevance today. Entitled, Thespis, this book presents the thesis that all festivals are owed, initially, to seasonal concerns. Based upon the work of other scholars who dealt with the English mummers’ play, the Rig Veda, ancient Chinese folk songs, the Grail romances, the Scandinavian Elder Edda and Greek tragedy, Gaster applies the same formulae to an appreciation of cultic festivals in the ancient Near East. His argument: that there are four types of festivals, falling into two clear categories.

The first category is that of Kenosis (‘emptying’). This category contains the following two rites:

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“An Argument of Cosmic Proportions”: The Dwindling of Our Arrogant Moon

24 09 2006

lu•na•tic |’loōnə¸tik|
noun
• a mentally ill person (not in technical use)
• an extremely foolish or eccentric person
ORIGIN Middle English : from Old French lunatique, from late Latin lunaticus, from Latin
luna ‘moon (from the belief that changes of the moon caused intermittent insanity).
- Oxford American Dictionary

In Genesis 1:16, we are told:

ויעש אלהים את־שני המארת הגדלים את־המאור הגדל לממשלת היום ואת־המאור הקטן לממשלת הלילה ואת הכוכבים
And God created the two large luminaries: the large luminary to rule by day and the small luminary to rule by night, along with the stars

Faced with the obvious question (why are we told that the sun and the moon are both large, only to then be told that the sun is large and the moon is small?), the Rabbis come up with a curious explanation. In Tractate Ḥullin of the Babylonian Talmud (page 60b), they wrote:

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The Omer: Why Do We Mourn? (II)

24 09 2006

This post continues on from this one.

What then ensues, after this brief passage, is a lengthy description of Hadrian’s seige, and a long-winded depiction of the seige’s aftermath. This depiction is both grisly and exaggerated (making a claim that 800 million people were killed). I reproduce part of it here:

pTa'an 69a
pTa’an 69a

The following is the translation of Peter Schafer, The History of the Jews in the Greco-Roman World (London: Routledge, 1995), p158 – emphasis and parentheses are all his:

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The Omer: Why Do We Mourn? (I)

24 09 2006

I would certainly be remiss if I limited my ‘Omer observations’ to comments on other peoples’ blogs and failed to reproduce them here, on my own. These observations are not my own, except insofar as I have adopted them, and they are based on both archaeological and textual evidence. The following is the tradition as it has been handed down:

bYeb 62b 1
bYeb 62b 2
bYeb 62b

The following is my translation:

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