Цыгане Хохлы Кацапы и Жиды в Украине

“Yaldabaoth Sophia
Et Plaudite Una Manu
Satanaeru Absurdum”

…

Ночь-пурга опять
Цыганский венок сонетов
(Sergei Polischouk 01/15/2007)

15 Магистрал (Ключевой Сонет)
Ночь-пурга опять заметает следы
Коркой-снега, ободом саней сжатого
Ты у него моя любовь, на коленях-ли
Уезжаешь от меня с провожатыми

Об измене я узнаю по приметам-ли
Или к песне пурги-вьюги прислушавшись
А ты кометою летишь между планетами
Между богатыми купцами на суше-ли

Ой да сколько-ж вас таких, перекати-польчатых
Можно встретить на бальном вечере
Под оркестр танцуя, лежа на сече-ли

Иль на персидских коврах, игольчатых
На счету твоём, сколько душ искалеченных
Видно судьбою наказанье просрочено

1
Ночь-пурга опять заметает следы
Утомлённых коней моих мучая
Рыбкой ты уплыла, не поймать мне тебя в неводы
Кони скачут вглубь вьюги-тучевой

Низко стелятся туманы-ползучие
Да даль снежная вихрями пенится
Я взбираюсь на холм, пузом-вспученный
С ветряной у подножья, мельницей

Ты осталась моей тайной-неназванной
Крепко памяти закована, булатами
И страстями-похотями распятыми

Сердце чувствами изрыто-скалолазами
Но молчать языку мёрзлому приказано
Коркой-снега, ободом саней сжатого

2
Коркой-снега, ободом саней сжатого
Скрылась, спряталась белым полем-боль
Я пошёл душе на попятную
Зажила слезой, сердца раны-соль

Наши души-сердца, пели в унисон
При мерцании полуночных свеч
В памяти моей, ты превратилась в сон
Я не смог любовь, сохранить-сберечь

Я не смог открыться себе и людям врал
Позади теперь любви нашей дни
Я живу без тебя, ты без меня живи

Я не смог собрать себе капитал
А купец твой шёл за мной и всё разрушал
Ты у него моя любовь, на коленях-ли

3
Ты у него моя любовь, на коленях-ли
Вскричал я громко, в омут ревности падая
Хотя я знал, ты из цыганского роду-племени
Мне быть с тобой всегда казалось наградою

Ведь ты была моей первой отрадою
С тобой мы плыли меж заливов-коралловых
Наши с тобой всплески любви-многократные
Меня с мыслей выводили, опаловых

Крошки песка, на твоём теле, златоструйные
Мурашки кожи, вроде как виноватые
И мы не жили королевскими палатами

Под водопадами стояли, многоструйными
Ну а теперь ты в пути с друзьями буйными
Уезжаешь от меня с провожатыми

4
Уезжаешь от меня с провожатыми
Расставаясь с друзей своих кругом
За тобою не помчусь я взапятные
Не оставлю я свой родной дом

Лишь налью я в стакан самогон
Один сяду на кухне за стол
Свой поставлю я мозг на синхрон
Чтоб он в мыслях далеко не ушёл

Мои кони уставшие в стык
Были мне друзьями верными, летами
Они у меня объезжены, спетые

До того я уж пьян, не поверну язык
Ну а к женьщинам я тоже привык
Об измене я узнаю по приметам-ли

5
Об измене я узнаю по приметам-ли
Ой ты поле, снегом крыто, распроклятое
Не видать до горизонта сырой земли
Её вьюга с пургой от меня спрятали

Как хотел тебя я сделать, богатою
У судьбы, тебя себе в жёны вымолить
Но изменами твоё руно латано
Ярко красная, заплаты-памяти, радеет нить

И молва о тебе, слышна всем до окрест
Сплетни, наговоры на меня обрушились
Мои уши противились, не слушалиль

Сколько-же ещё, мне встретится невест
Вот такой он мой, холостятский крест
Или к песне пурги-вьюги прислушавшись

6
Или к песне пурги-вьюги прислушавшись
После четверга голодного-постного
После нескольких стаканов осушенных
Запою я песнь свою, безголосую

Ка-бы ни зима, то-б бросился в ров я
Делал бы я по траве прыжки жадные
Детство-б возвратить то, босыми
Голыми, по пескам горячим бежали-б мы

Море волнами играло-бы, плотное
Солнцем и прибоем в них согретыми
Разносимы брызги, тёплыми ветрами

Помнишь, чайки опускались, залётные
На песчанные, пухлые отмели
А ты кометою летишь между планетами

7
А ты кометою летишь между планетами
Навсегда от меня улетая прочь
Но наше будущее, многодетное
Должен крест я сегодня поставить-смочь

Ох какая-же ты долгая, зимняя ночь
Отпустила ты меня на волю-вольную
На меня не будет похожая, твоя дочь
Лишь убранство мне осталось, настольное

Ох как пела ты романсы мне, зарницами
Умирал я, голос звонкий твой слушая
Что-ж смогу ещё найти себе лучшего

Меж девицами здесь, бледнолицыми
А ты мчишся в даль-глубоку, колесницею
Между богатыми купцами на суше-ли

8
Между богатыми купцами на суше-ли
Были сосуды твоей души опорожены
А ведь родилась ты хуторскими глушами
Не завидным и хрупким заморышем

Мать-цыганка, тебя бросив голышем
По трактирам ходила свободная
Ты-ж росла, питаяс переборышем
И частенько спать ложилась голодная

Ты лежала в пыли яблоком сорваным
Заглушаема ковром-трав, узорчатым
Да шуменьем суховеев переборчатых

На вершинах гор, лёг густой туман-дым
Много девочек-цыганочек пришло с долин
Ой да сколько-ж вас таких, перекати-польчатых

9
Ой да сколько-ж вас таких, перекати-польчатых
С гибкой талией, да вычурностью манер
Ветренных, игривых и дольчатых
Но в сердце каждой из вас, потаённый зверь

И хоть верь вам всем, хоть совсем не верь
Но разочарование всегда ждёт потом
Эх, хотел бы я, чтоб жизнь прошла быстрей
По полю времени, катится судьба-колесо

Позади уж юнности годы-поросли
Каждый год любви, разлукой понамеченный
Но я пленён твоей фигуры безупречностью

Красою видимой и поверхностной
И жизнь и смерть свою, как ни горестно
Можно встретить на бальном вечере

10
Можно встретить на бальном вечере
Тех кто ходит за тобой подневольнымя
Но глаза твои стеклянно-беспечныя
Взгляды-звоны раздают, колокольные

И от них душе морозно-холодно
Кровь горячая, застывает в лёд
Люди скажут, это зелено-молодо
Оборвут мечтаний моих полёт

А ведь ты была со мной расписана
Чёрной тушью, бланком загса, забелеючи
Что-ж сама себе теперь ты раны залечивай

Танцем, песнями-романсами и письмами
Ты горда-тонка своею высотою
Под оркестр танцуя, лежа на сече-ли

11
Под оркестр танцуя, лежа на сече-ли
Иль слезой твои ланиты ополосканы
Но звезда твоя летя по пути млечному
Не находит пристанища-острова

Эхом горным голос твой летит в отскалах
Отражённый небесами-перламутрами
Я монахом стану в суровом постриге
О тебе забыть свечу ставя заутреню

Но не просто для ушей перепончатых
Не услышать по холмам скача ухабистым
Среди воя ветра, вечером морозным

Звон коней твоих бубенцов-колокольчиков
А ты с ним лежишь в санях, молодым
Иль на персидских коврах, игольчатых

12
Иль на персидских коврах, игольчатых
Играешь с всадником ты, или с пешим-ли
Телеграмму я отправил бы срочную
Что-б унять коней твоих бешенных

То ты с ямщиками перепившими
То с царями и сыновьями царскими
Ты ладьёй-ферзёй царишь над пешками
Но и пешки с тобой погусарствуют

Ой, душа и плоть твоя, рванная
Ой, глаза и губы беспечные
Ты на временное, сменяла вечное

Стала ты как дырка карманная
Как простая, чернь, ресторанная
На счету твоём, сколько душ искалеченных

13
На счету твоём, сколько душ искалеченных
И их всех томила бессонница
Всех тех воронов, соколов, кречетов
Каждый из них пред тобою поклонится

Каждый из них топчет твой половец
Дышит своей грудью горячею
Страсти-запахом изба понаполнится
С совестью твоею незрячею

Ты раскрыла настежь врата двора
Чтовы всласть напится любви-воды
Бытиё ведёшь ты порочное

Севера, юга, востоки, запады
Все к тебе стекают в двор табора
Видно судьбою наказанье просрочено

14
Видно судьбою наказанье просрочено
Для девиц умом не управленных
Видно в голову твою порочную
Вожжи разума не были вправлены

Видно не подалась ты в отчину
За тобой хвост любовников тянется
Ты росла под гневным криком отчима
Смуглая, чернявая красавица

Ты порвала все связи кровные
Но ты всё-же чистой вышла из воды
Сколько-ж от тебя по хуторам беды

Ненависть к тебе бушует волнами
Но ты мчишь снегами струнно-томными
Ночь-пурга опять заметает следы

15 Магистрал (Ключевой Сонет)
Ночь-пурга опять заметает следы
Коркой-снега, ободом саней сжатого
Ты у него моя любовь, на коленях-ли
Уезжаешь от меня с провожатыми

Об измене я узнаю по приметам-ли
Или к песне пурги-вьюги прислушавшись
А ты кометою летишь между планетами
Между богатыми купцами на суше-ли

Ой да сколько-ж вас таких, перекати-польчатых
Можно встретить на бальном вечере
Под оркестр танцуя, лежа на сече-ли

Иль на персидских коврах, игольчатых
На счету твоём, сколько душ искалеченных
Видно судьбою наказанье просрочено.

…

“A koan is a riddle or puzzle that Zen Buddhists use during meditation to help them unravel greater truths about the world and about themselves. The sound of one hand clapping is a koan. Zen Buddhist masters use these paradoxical stories or questions to force their pupils to slough reason in favor of sudden enlightenment. Koans are designed to be nonsensical‚ shocking‚ or humorous.”
Monk Hakuin

…

“Sim Shalom (Hebrew: ;;;;; ;;;;;;;; "Grant Peace") is a blessing that is recited at the end of the morning Amidah and the Mincha Amidah during fast days in the Ashkenazic tradition. In the Sefardic, Chasidic-Sefardic, and Nusach Ari rites, Sim Shalom is said at all prayer services. During the evening service and the Mincha servicer of non-fast days, a different version of this prayer, Shalom Rav (;;;;;;; ;;;), is said instead.”

…

God, give us grace to accept with serenity
the things that cannot be changed,
Courage to change the things
which should be changed,
and the Wisdom to distinguish
the one from the other.

Living one day at a time,
Enjoying one moment at a time,
Accepting hardship as a pathway to peace,
Taking, as Jesus did,
This sinful world as it is,
Not as I would have it,
Trusting that You will make all things right,
If I surrender to Your will,
So that I may be reasonably happy in this life,
And supremely happy with You forever in the next.

Amen. #IStandWithUkraine

…

http://stihi.ru/2012/01/22/1926
Серебро ручьёв, золото полей

Написано после просмотра фильма ДОМ СОЛНЦА

Серебро ручьёв, золото полей,
Изумрудно - пёрполовый лес...
Увидел я, в дороге к ней,
Одной, сошедшей с небес...

Жемчуг небес, кораллы морей,
Кристальный свет утренних звёзд...
Укажут мне дорогу к ней,
И скажут ответ на вопрос...

Яспис луны, вольфрам тишины,
Медь неземного огня...
Мне возвестят о приходе весны,
И той что любила меня...

Свежесть росы бархатных трав,
Следы её босых стезей...
Напомнили мне в чём я был неправ,
И путь указали мне к ней...

Янтарь её слёз, рубин её уст,
И косы пшеничных волос...
Наполнили мой дом, который был пуст,
От горя, от боли и слёз...

… Автор Сергей Полищук
…

Блеснёт слезой лиловый рассвет,
И берег тронет прибой...
Никто из нас не знает ответ,
Где встретимся снова с тобой...

Невольный плеск солёных ресниц,
Прощальных слов разнобой...
Светлеют тени дальних границ,
Где встретимся снова с тобой...

Слепая мгла, мерцание звёзд,
Играют каждой судьбой...
А сердце ждёт в молчании вёрст,
Где встретимся снова с тобой!

… Автор Ревякин, Дмитрий Александрович
рок музыкант
В Википедии есть статьи о других людях с такой фамилией, см. Ревякин.
Дми;трий Алекса;ндрович Ревя;кин (13 февраля 1964, Новосибирск, Новосибирская область, СССР) — российский музыкант, поэт, композитор. Создатель и лидер группы «Калинов мост».

…
Написано по мотиву песни House Of The Rising Sun

House Of The Rising Sun
Song by The Animals

There is a house way down in New Orleans
They call the Rising Sun
And it's been the ruin of many a poor boy
And God I know I'm one

Mother was a tailor, yeah, yeah
Sewed my Levi jeans
My father was a gamblin' man, yeah, yeah
Down, way down in New Orleans

Now the only thing a gamblin' man ever needs
Is a suitcase, Lord, and a trunk
And the only time a fool like him is satisfied
Is when he's all stone cold drunk

Songwriters: Alan Price

House Of The Rising Sun lyrics © Hanseatic Musikverlag Gmbh & Co Kg, Keith Prowse Music Publishing Co Lt

…

The House of the Rising Sun

"The House of the Rising Sun" is a traditional folk song, sometimes called "Rising Sun Blues". It tells of a person's life gone wrong in the city of New Orleans. Many versions also urge a sibling or parents and children to avoid the same fate. The most successful commercial version, recorded in 1964 by the British rock band The Animals, was a number one hit on the UK Singles Chart and in the US and Canada.[1] As a traditional folk song recorded by an electric rock band, it has been described as the "first folk rock hit".[2][3]

The song was first collected in Appalachia in the 1930s, but probably has its roots in traditional English folk song. It is listed as number 6393 in the Roud Folk Song Index.

Origin and early versions

Origin

Like many folk songs, "The House of the Rising Sun" is of uncertain authorship. Musicologists say that it is based on the tradition of broadside ballads, and thematically it has some resemblance to the 16th-century ballad "The Unfortunate Rake", yet there is no evidence suggesting that there is any direct relation.[4] The folk song collector Alan Lomax suggested that the melody might be related to a 17th-century folk song, "Lord Barnard and Little Musgrave", also known as "Matty Groves",[5][6] but a survey by Bertrand Bronson showed no clear relationship between the two songs.[7]

Harry Cox
Lomax also noted that "Rising Sun" was the name of a bawdy house in two traditional English songs, and a name for English pubs,[8] and proposed that the location of the house was then relocated from England to the US by White Southern performers.[8] In 1953, Lomax met Harry Cox, an English farm labourer known for his impressive folk song repertoire, who knew a song called "She was a Rum One" (Roud 17938) with two possible opening verses, one beginning

"If you go to Lowestoft, and ask for The Rising Sun, There you'll find two old whores and my old woman is one."[9]
The recording Lomax made of Harry Cox is available online[10] (Cox provides the alternate opening verse with the "Rising Sun" line at 1:40 in the recording). It is considered extremely unlikely that Cox was aware of the American song.[11] It is also lent credence by the fact that there was a pub in Lowestoft called The Rising Sun and by the fact that the town is the most easterly settlement in the UK (hence "rising sun").[12] However, doubt has been expressed as to whether Cox's song has any connection to later versions.[12][13]

France
Meanwhile, folklorist Vance Randolph proposed an alternative French origin, the "rising sun" referring to the decorative use of the sunburst insignia dating to the time of Louis XIV, which was brought to North America by French immigrants.[7]

Earliest American versions Edit
"House of Rising Sun" was said to have been known by American miners in 1905.[5] The oldest published version of the lyrics is that printed by Robert Winslow Gordon in 1925, in a column titled "Old Songs That Men Have Sung" in Adventure magazine.[14] The lyrics of that version begin:[14][15]

There is a house in New Orleans, it's called the Rising Sun
It's been the ruin of many poor girl
Great God, and I for one.

The oldest known recording of the song, under the title "Rising Sun Blues", is by Appalachian artists Clarence "Tom" Ashley and Gwen Foster, who recorded it on September 6, 1933, on the Vocalion label (02576).[5][16] Ashley said he had learned it from his grandfather, Enoch Ashley,[17] who got married around the time of the Civil War,[18] which suggests that the song could have been written years before the turn of the century. Roy Acuff, an "early-day friend and apprentice" of Clarence Ashley's, learned it from him and recorded it as "Rising Sun" on November 3, 1938.[5][16]

There is a common perception that, prior to the Animals, the song was about and from the perspective of a woman. This is incorrect, as the narrative of the lyrics has alternated between male and female narrators. The earliest known printed version from Gordon's column is about a woman's warning. The earliest known recording of the song by Ashley is about a rounder, a male character. The lyrics of that version begin:[19]

There is a house in New Orleans
They call the Rising Sun
Where many poor boys to destruction has gone
And me, oh God, are one.

On an expedition with his wife to eastern Kentucky, the folklorist Alan Lomax set up his recording equipment in Middlesboro, in the house of the singer and activist Tillman Cadle (husband of Mary Elizabeth Barnicle). There he recorded a performance by Georgia Turner, the 16-year-old daughter of a local miner. He called it "The Rising Sun Blues".[16] Lomax recorded two other different versions in Eastern Kentucky in 1937, both of which can be heard online: one sung by Dawson Henson[20] and another by Bert Martin.[21] In his 1941 songbook Our Singing Country, Lomax credits the song to Georgia Turner, using Martin's extra lyrics to "complete" the song.[16][22] The Kentucky folk singer Jean Ritchie sang a different traditional version of the song to Lomax in 1949, which can be heard online courtesy of the Alan Lomax archive.[23] Dillard Chandler of Madison County, North Carolina sang a variant of the song beginning "There was a sport in New Orleans".[24]

Several older blues recordings of songs with similar titles are unrelated, for example, "Rising Sun Blues" by Ivy Smith (1927), but Bluesologist for Texas music Coy Prather has argued that "The Risin' Sun" by Texas Alexander (1928) is an early blues version of the hillbilly song.

Early commercial folk and blues releases

In 1941, Woody Guthrie recorded a version. Keynote Records released one by Josh White in 1942,[26] and Decca Records released one also in 1942 with music by White and the vocals performed by Libby Holman.[27] Holman and White also collaborated on a 1950 release by Mercury Records. White is also credited with having written new words and music that have subsequently been popularized in the versions made by many other later artists. White learned the song from a "white hillbilly singer", who might have been Ashley, in North Carolina in 1923–1924.[5] Lead Belly recorded two versions of the song, in February 1944 and in October 1948, called "In New Orleans" and "The House of the Rising Sun", respectively; the latter was recorded in sessions that were later used on the album Lead Belly's Last Sessions (1994, Smithsonian Folkways).

In 1957, Glenn Yarbrough recorded the song for Elektra Records. The song is also credited to Ronnie Gilbert on an album by the Weavers released in the late 1940s or early 1950s. Pete Seeger released a version on Folkways Records in 1958, which was re-released by Smithsonian Folkways in 2009.[16] Andy Griffith recorded the song on his 1959 album Andy Griffith Shouts the Blues and Old Timey Songs. In 1960, Miriam Makeba recorded the song on her eponymous RCA album.

Joan Baez recorded it in 1960 on her self-titled debut album; she frequently performed the song in concert throughout her career. Nina Simone recorded her first version for the live album Nina at the Village Gate in 1962. Simone later covered the song again on her 1967 studio album Nina Simone Sings the Blues. Tim Hardin sang it on This is Tim Hardin, recorded in 1964 but not released until 1967.[28] The Chambers Brothers recorded a version on Feelin' the Blues, released on Vault Records (1970).

Van Ronk arrangement
In late 1961, Bob Dylan recorded the song for his debut album, released in March 1962. That release had no songwriting credit, but the liner notes indicate that Dylan learned this version of the song from Dave Van Ronk. In an interview for the documentary No Direction Home, Van Ronk said that he was intending to record the song and that Dylan copied his version. Van Ronk recorded it soon thereafter for the album Just Dave Van Ronk.

I had learned it sometime in the 1950s, from a recording by Hally Wood, the Texas singer and collector, who had got it from an Alan Lomax field recording by a Kentucky woman named Georgia Turner. I put a different spin on it by altering the chords and using a bass line that descended in half steps—a common enough progression in jazz, but unusual among folksingers. By the early 1960s, the song had become one of my signature pieces, and I could hardly get off the stage without doing it.

Then, one evening in 1962, I was sitting at my usual table in the back of the Kettle of Fish, and Dylan came slouching in. He had been up at the Columbia studios with John Hammond, doing his first album. He was being very mysterioso about the whole thing, and nobody I knew had been to any of the sessions except Suze, his lady. I pumped him for information, but he was vague. Everything was going fine and, "Hey, would it be okay for me to record your arrangement of 'House of the Rising Sun?'" Oh, shit. "Jeez, Bobby, I'm going into the studio to do that myself in a few weeks. Can't it wait until your next album?" A long pause. "Uh-oh". I did not like the sound of that. "What exactly do you mean, 'Uh-oh'?" "Well", he said sheepishly, "I've already recorded it".

The Animals' version

An interview with Eric Burdon revealed that he first heard the song in a club in Newcastle, England, where it was sung by the Northumbrian folk singer Johnny Handle. The Animals were on tour with Chuck Berry and chose it because they wanted something distinctive to sing.[32][33]

The Animals had begun featuring their arrangement of "The House of the Rising Sun" during a joint concert tour with Chuck Berry, using it as their closing number to differentiate themselves from acts that always closed with straight rockers.[33][34] It got a tremendous reaction from the audience, convincing initially reluctant producer Mickie Most that it had hit potential,[34] and between tour stops the group went to a small recording studio on Kingsway in London[34] to capture it.

it.

Recording and releases Edit
The song was recorded in just one take on May 18, 1964,[35][36] and it starts with a now-famous electric guitar A minor chord arpeggio by Hilton Valentine.[1][3] According to Valentine, he simply took Dylan's chord sequence and played it as an arpeggio.[37] The performance takes off with Burdon's lead vocal, which has been variously described as "howling",[2] "soulful",[38] and as "...deep and gravelly as the north-east English coal town of Newcastle that spawned him".[1] Finally, Alan Price's pulsating organ part (played on a Vox Continental) completes the sound. Burdon later said, "We were looking for a song that would grab people's attention".[39]

As recorded, "The House of the Rising Sun" ran four and a half minutes, regarded as far too long for a pop single at the time.[35] Producer Most, who initially did not really want to record the song at all,[37] said that on this occasion: "Everything was in the right place ... It only took 15 minutes to make so I can't take much credit for the production".[40] He was nonetheless now a believer and declared it a single at its full length, saying "We're in a microgroove world now, we will release it".[40]

In the US, however, the original single (MGM 13264) was a 2:58 version. The MGM Golden Circle reissue (KGC 179) featured the unedited 4:29 version, although the record label gives the edited playing time of 2:58. The edited version was included on the group's 1964 US debut album The Animals, while the full version was later included on their best-selling 1966 US greatest hits album, The Best of the Animals. However, the very first American release of the full-length version was on a 1965 album of various groups entitled Mickie Most Presents British Go-Go (MGM SE-4306), the cover of which, under the listing of "House of the Rising Sun", described it as the "Original uncut version". Americans could also hear the complete version in the movie Go Go Mania in the spring of 1965.

Cash Box described the US single version as "a haunting, beat-ballad updating of the famed folk-blues opus that the group's lead delivers in telling solo vocal fashion."[41]

"House of the Rising Sun" was not included on any of the group's British albums, but it was reissued as a single twice in subsequent decades, charting both times, reaching number 25 in 1972 and number 11 in 1982.

The Animals version was played in 6/8 meter, unlike the 4/4 of most earlier versions. Arranging credit went only to Alan Price. According to Burdon, this was simply because there was insufficient room to name all five band members on the record label, and Alan Price's first name was first alphabetically. However, this meant that only Price received songwriter's royalties for the hit, a fact that has caused bitterness among the other band members ever since.[3][42]

Personnel
Eric Burdon – vocals
Hilton Valentine – electric guitar
Chas Chandler – bass guitar
Alan Price – Vox Continental organ
John Steel – drums and percussion
Reception
"House of the Rising Sun" was a trans-Atlantic hit: after reaching the top of the UK pop singles chart in July 1964, it topped the US pop singles chart two months later, on September 5, 1964, where it stayed for three weeks. Many cite this as the first true classic rock song,[43] and became the first British Invasion number one unconnected with the Beatles.[44] It was the group's breakthrough hit in both countries and became their signature song.[45] The song was also a hit in Ireland twice, peaking at No. 10 upon its initial release in 1964 and later reaching a brand new peak of No. 5 when reissued in 1982.

According to John Steel, Bob Dylan told him that when he first heard the Animals' version on his car radio, he stopped to listen, "jumped out of his car" and "banged on the bonnet" (the hood of the car), inspiring him to go electric.[46] Dave Van Ronk said that the Animals' version—like Dylan's version before it—was based on his arrangement of the song.[47]

Dave Marsh described the Animals' take on "The House of the Rising Sun" as "the first folk-rock hit", sounding "as if they'd connected the ancient tune to a live wire".[2] Writer Ralph McLean of the BBC agreed that it was "arguably the first folk rock tune" and "a revolutionary single," after which "the face of modern music was changed forever."[3]

The Animals' rendition of the song is recognized as one of the classics of British pop music. Writer Lester Bangs labeled it "a brilliant rearrangement" and "a new standard rendition of an old standard composition".[48] It ranked number 122 on Rolling Stone magazine's list of "500 Greatest Songs of All Time". It is also one of the Rock and Roll Hall of Fame's "500 Songs That Shaped Rock and Roll". The RIAA ranked it number 240 on their list of "Songs of the Century". In 1999 it received a Grammy Hall of Fame Award. It has long since become a staple of oldies and classic rock radio formats. A 2005 Channel 5 poll ranked it as Britain's fourth-favorite number one song.

…

Frijid Pink version

In 1969, the Detroit band Frijid Pink recorded a psychedelic version of "House of the Rising Sun", which became an international hit in 1970. Their version is in 4/4 time (like Van Ronk's and most earlier versions, rather than the 6/8 used by the Animals) and was driven by Gary Ray Thompson's distorted guitar with fuzz and wah-wah effects, set against the frenetic drumming of Richard Stevers.[62]

According to Stevers, the Frijid Pink recording of "House of the Rising Sun" was done impromptu when there was time left over at a recording session booked for the group at the Tera Shirma Recording Studios. Stevers later played snippets from that session's tracks for Paul Cannon, the music director of Detroit's premier rock radio station, WKNR; the two knew each other, as Cannon was the father of Stevers's girlfriend. Stevers recalled, "we went through the whole thing and [Cannon] didn't say much. Then 'House [of the Rising Sun]' started up and I immediately turned it off because it wasn't anything I really wanted him to hear". However, Cannon was intrigued and had Stevers play the complete track for him, then advising Stevers, "Tell Parrot [Frijid Pink's label] to drop "God Gave Me You" [the group's current single] and go with this one".[63]

Frijid Pink's "House of the Rising Sun" debuted at number 29 on the WKNR hit parade dated January 6, 1970, and broke nationally after some seven weeks—during which the track was re-serviced to radio three times—with a number 73 debut on the Hot 100 in Billboard dated February 27, 1970 (number 97 Canada 1970/01/31) with a subsequent three-week ascent to the top 30 en route to a Hot 100 peak of number seven on April 4, 1970. The certification of the Frijid Pink single "House of the Rising Sun" as a gold record for domestic sales of one million units was reported in the issue of Billboard dated May 30, 1970.

The Frijid Pink single of "House of the Rising Sun" would give the song its most widespread international success, with top 10 status reached in Austria (number three), Belgium (Flemish region, number six), Canada (number three), Denmark (number three), Germany (two weeks at number one), Greece, Ireland (number seven), Israel (number four), the Netherlands (number three), Norway (seven weeks at number one), Poland (number two), Sweden (number six), Switzerland (number two), and the UK (number four). The single also charted in Australia (number 14), France (number 36), and Italy (number 54).

Фильм Дом Солнца

«До;м Со;лнца» — российский художественный фильм Гарика Сукачёва, снятый по повести Ивана Охлобыстина «Дом восходящего солнца»[3]. Съёмки заняли около двух лет[4] в Москве и Крыму (Балаклава, Карадаг, Керчь), и на экраны фильм вышел 1 апреля 2010 года

Сюжет

СССР. Начало 1970-х. Девушка из приличной московской семьи (дочь партийного руководителя) Саша после окончания школы успешно сдаёт экзамены в мединститут и случайно знакомится с Гердой и её друзьями-хиппи. Вскоре она влюбляется в лидера одной из общин — Солнце. Её новыми друзьями становятся фарцовщик Малой, чилийский революционер Хуан, Герда, длинноволосый Скелет, талантливый художник Кореец. Скучной, лицемерной советской действительности противопоставлено братство творческих личностей.

Отец Саши в награду за поступление в ВУЗ дарит Саше путёвку на отдых в Болгарию, но Саша по пути в аэропорт останавливает автобус и с компанией хиппи едет в Крым к морю. Саша учится пить вино из бутылки и страдает от странностей Солнца, который постоянно куда-то исчезает. На юге хиппи останавливаются «дикарями» в частном доме, ходят на импровизированные дискотеки и танцуют под рок-музыку, которую транслирует на пиратском радио загадочная «Баба Беда» (как оказывается, дочь начальницы местной милиции). К хиппи, а также к близкому им Корейцу, всё это время присматривается сотрудник КГБ, присланный из Москвы; в итоге Корейца арестовывают на автовокзале, когда он собирается возвращаться в Москву.

После потасовки с «дембелями»-пограничниками хиппи попадают в милицию. Для их вызволения Солнце сначала обращается к своему отцу, советскому адмиралу (здесь выясняется, что Солнце смертельно болен и нуждается в серьёзном лечении в Москве), а потом к «Бабе Беде», которая дает деньги на взятку своей матери-милиционеру. После освобождения хиппи на берегу моря при свете костров начинается вечеринка. Тем временем Солнце сжигает свой шалаш («дом солнца», который он показал только Саше).

В конце фильма зрители узнают, что Солнце умер на операционном столе до того, как за ним пришли люди из госбезопасности. Малой покончит жизнь самоубийством, Скелет погибнет в Афганистане, Герда с Хуаном поженятся, станут сейсмологами и пропадут без вести в Мозамбике, Кореец проведёт годы в спецпсихушке, потом эмигрирует и получит мировую известность, а Саша вернется в Москву к своей обычной жизни и станет врачом-кардиологом. У неё семья и двое детей.

Калинов Мост - Блеснёт слезой
https://youtu.be/Y7opscTqCtA

…

Браття українці
Song by Shablya

Любі мої діти, мила мамо й тату
Я йду на війноньку нашу землю захищати
Не плачте за мною, якщо в полі згину
Все віддам за любу неньку нашу Україну!
Єднаємося, браття в цю лиху годину
Нехай ворог знає ми за Україну!
Богу душу нашу віддамо єдину
За нашую землю Священну Україну!
Богу душу нашу віддамо єдину
За нашую землю Священну Україну!
На-на-най-на-на-най
Гей-на-на-най
На-на-най-на-на-най
На-на-най-на-на-най
Ми за ції степи, за ліси і гори
За лани широкі, за Чорнеє море
За Небесну Сотню, за Тараса брата
За нашу свободу ми побороли ката!
З нами свята віра, з нами Бог і правда
І ми проти того, щоб брат ішов на брата
А якщо війною тоді начувайтесь
Нас ніщо не зупинить!
Слава Україні!
А якщо війною тоді начувайтесь
Нас ніщо не зупинить!
Слава Україні!
На-на-най-на-на-най
Гей-на-на-най
На-на-най-на-на-най
На-на-най-на-на-най
На-на-най-на-на-най
Гей-на-на-най
На-на-най-на-на-най
На-на-най-на-на-най
Не плачте за мною, якщо в полі згину
Все віддам за любу неньку нашу Україну!
Не плачте за мною, якщо в полі згину
Все віддам за любу неньку мою Україну!

…

Jezebel
Biblical figure; Phoenician princess and wife of Ahab


"Jezabel" redirects here. For the band, see The Jezabels.
For other uses, see Jezebel (disambiguation).
Jezebel (/;d;;z;b;l, -b;l/; Hebrew: ;;;;;;;;, Modern: ;;z;vel, Tiberian: ;;ze;el) was the daughter of Ithobaal I of Tyre and the wife of Ahab, King of Israel, according to the Book of Kings of the Hebrew Bible (1 Kings 16:31).

Quick Facts Died, Spouse ...
According to the biblical narrative, Jezebel, along with her husband, instituted the worship of Baal and Asherah on a national scale. In addition, she violently purged the prophets of Yahweh from Israel, damaging the reputation of the Omride dynasty. For these offences, the Omride dynasty was annihilated, with Jezebel herself suffering death by defenestration.
Later, in the Book of Revelation, Jezebel is symbolically associated with false prophets.
Meaning of name

Jezebel is the Anglicized transliteration of the Hebrew ;;;;;;;; ;;ze;el. The Oxford Guide to People & Places of the Bible states that the name is "best understood as meaning 'Where is the Prince?'" (;;;;;; ;;;;;; ’;yz; ba’al), a ritual cry from worship ceremonies in honor of Baal during periods of the year when the god was considered to be in the underworld. Alternatively, a feminine Punic name noted by the Corpus Inscriptionum Semiticarum, ;;;;;;; b‘l’zbl, may have been a cognate to the original form of the name, as the Israelites were known to often alter personal names which invoked the names of foreign gods (cf. instances for Baal, Mephibosheth and Ish-bosheth).
Biblical account


Jezabel and Ahab (c. 1863) by Frederic Leighton
Jezebel is introduced into the biblical narrative as a Phoenician princess, the daughter of Ithobaal I, king of Tyre (1 Kings 16:31 says she was "Sidonian", which is a biblical term for Phoenicians in general). According to genealogies given in Josephus and other classical sources, she was the great aunt of Dido, Queen of Carthage. As the daughter of Ithobaal I, she was also the sister of Baal-Eser II. Jezebel eventually married King Ahab of Samaria, the northern kingdom of Israel.
The wedding ceremony of Ahab and Jezebel is recorded, according to Near Eastern scholar Charles R. Krahmalkov, in Psalm 45 although other scholars cast doubt on this association. This marriage was the culmination of the friendly relations existing between Israel and Phoenicia during Omri's reign, and possibly cemented important political designs of Ahab. Jezebel, like the foreign wives of Solomon, required facilities for carrying on her form of worship, so Ahab made a Baalist altar in the house of Baal, which he had built in Samaria. Geoffrey Bromiley points out that it was Phoenician practice to install a royal woman as a priestess of Astarte, so thus she would have a more active role in temple and palace relations than was customary in the Hebrew monarchy.
Elijah

Jezebel and Ahab meeting Elijah, print by Sir Francis Dicksee (1853–1928)
Her coronation as queen upset the balance of power between Yahwism and Baalism. As a worshiper of Baal, Jezebel had significant power and influence, which she used to both support Baal's cultus and eliminate its rivals, using methods that the Bible describes in brutal terms. Obadiah, a pro-Yahwist figure in Ahab's royal court, secretly protected the survivors of these purges in a cave.
As a result, Elijah invited Jezebel's prophets of Baal and Asherah to a challenge at Mount Carmel. The challenge was to see which god, Yahweh or Baal, would burn a bull sacrifice on an altar. Jezebel's prophets failed to summon Baal in burning the bull sacrifice, despite their cries and cutting themselves. Elijah, however, succeeded when he summoned Yahweh, impressing the Israelites. He then ordered the people to seize and kill the prophets of Baal and Asherah at the Kishon River. After the prophets were slain, Jezebel swore to have Elijah become like her prophets (i.e. killed), even if it meant embracing divine judgement upon herself if she failed to do so. Elijah fled for his life to the wilderness, where he mourned the devotion of Israel to Baal and lamented about being the only Yahwist worshiper left.
Naboth
After an unspecified amount of time had passed, since Ahab was notably rebuked by an unnamed prophet for letting Ben-Hadad survive (Ben-Hadad planned to capture Ahab's "wives", including Jezebel, as plunder after besieging Samaria), he visited Naboth's residence. The residence was located near the royal palace in the city of Jezreel. Wishing to acquire Naboth's vineyard so that he could expand his own gardens, Ahab requested to purchase Naboth's vineyard, in exchange for a better quality vineyard or financial compensation. Naboth declined, which he justified by informing Ahab that his vineyard was ancestral property. Ahab returned to his palace, sullen and depressed by Naboth's response. Jezebel decided to console him by arranging for Naboth to be entrapped and later, executed on the (false) charges of blasphemy against God and the king. After Naboth was executed outside the city, his corpse was licked by stray dogs. Jezebel then informed Ahab that he could successfully seize possession of Naboth's vineyard. Nonetheless, Elijah condemned Ahab for committing theft and murder. As punishment, God decreed Ahab's death and the annihilation of his royal line. Jezebel's death was also decreed, with her corpse to be devoured by dogs.
Death

The Death of Jezebel by Gustave Dor;
Three years later, Ahab died in battle. His son Ahaziah inherited the throne, but died as the result of an accident and Ahaziah was succeeded by his brother, Joram. Elisha, Elijah's successor, commanded one of his disciples to anoint Jehu, commander of Joram's army, as king, to be the agent of divine punishment against Ahab's family. Jehu killed Joram, and his nephew Ahaziah (the king of Judah and son of Athaliah, who was possibly the daughter of Jezebel). He later approached the royal palace in Jezreel to confront Jezebel.
Knowing that Jehu was coming, Jezebel put on make-up and a formal wig with adornments and looked out of a window, taunting him. Bromiley says that it should be looked at less as an attempt at seduction than the public appearance of the queen mother, invested with the authority of the royal house and cult, confronting a rebellious commander. In his two-volume Guide to the Bible (1967 and 1969), Isaac Asimov describes Jezebel's last act: dressing in all her finery, make-up, and jewelry, as deliberately symbolic, indicating her dignity, royal status, and determination to go out of this life as a queen.
Jehu later ordered Jezebel's eunuch servants to throw her from the window. Her blood splattered on the wall and horses, and Jehu's horse trampled her corpse. He entered the palace where, after he ate and drank, he ordered Jezebel's body to be taken for burial. His servants discovered only her skull, her feet, and the palms of her hands—her flesh had been eaten by stray dogs, just as the prophet Elijah had prophesied. Edwin R. Thiele dates Jezebel's death around 850 BCE.
Historicity


Queen Jezebel Being Punished by Jehu, by Andrea Celesti
According to Israel Finkelstein, the marriage of King Ahab to the daughter of the ruler of the Phoenician empire was a sign of the power and prestige of Ahab and the northern Kingdom of Israel. He termed it a "brilliant stroke of international diplomacy". He says that the inconsistencies and anachronisms in the biblical stories of Jezebel and Ahab mean that they must be considered "more of a historical novel than an accurate historical chronicle". Among these inconsistencies, 1 Kings 20 states that "Ben-Hadad king of Aram" invaded Samaria during Ahab's reign, but this event did not take place until later in the history of Israel. The two books of Kings are part of the Deuteronomistic history, compiled more than two hundred years after the death of Jezebel. Finkelstein states that these accounts are "obviously influenced by the theology of the seventh century BCE writers". The compilers of the biblical accounts of Jezebel and her family were writing in the southern kingdom of Judah centuries after the events and from a perspective of strict monolatry. These writers considered the polytheism of the members of the Omride dynasty to be sinful. In addition, they were hostile to the northern kingdom and its history, as its center of Samaria was a rival to Jerusalem. According to Dr J. Bimson, of Trinity College, Bristol 1 and 2 Kings are not "a straightforward history but a history which contains its own theological commentary". He points to verses like 1 Kings 14:19 that show the author of Kings was drawing on other earlier sources.
A seal from the 9th century BCE, discovered in 1964, has a partially damaged inscription of "YZBL" which could have once read, "belonging to Jezebel". However, there are some issues with this theory. Whereas on the seal it appears the inscription begins with the letter yodh, Jezebel's name starts with an aleph, which is lacking on the seal; furthermore, the possessive lamedh which would translate to the predicate "belonging to ..." is also missing from the seal. However, it is entirely possible these letters simply could have been located where the seal is now damaged. The seal includes motifs associated with both Egyptian and Israelite royalty, such as the Uraeus cobra which is commonly found on pharaonic artifacts, and symbols such as the winged sun and Ankh, which are found on numerous other Israelite royal seals from the 8th century BCE and onwards. Regardless, scholars do not agree on whether the seal is evidence for the historicity of the biblical character. Some scholars have said that the size and intricacy of the seal could mean it was used by royalty.
Cultural symbol


Jezabel by L;on Auguste Perrey
According to Geoffrey Bromiley, the depiction of Jezebel as "the incarnation of Canaanite cultic and political practices, detested by Israelite prophets and loyalists, has given her a literary life far beyond the existence of a ninth-century Tyrian princess."
Through the centuries, the name Jezebel came to be associated with false prophets. By the early 20th century, it was also associated with fallen or abandoned women. In Christian lore, a comparison to Jezebel suggested that a person was a pagan or an apostate masquerading as a servant of God. By manipulation and seduction, she misled the saints of God into sins of idolatry and sexual immorality. In particular, Christians associated Jezebel with promiscuity. The cosmetics which Jezebel applied before her death also led some Christians to associate makeup with vice. In the Middle Ages, the chronicler Matthew Paris criticised Isabella of Angoul;me, the queen consort of John, King of England, by writing that she was "more Jezebel than Isabel". In modern usage, the name of Jezebel is sometimes used as a synonym for sexually promiscuous or controlling women. The Jezebel stereotype is an oppressive image and was used as a justification for sexual assault and sexual servitude during the eras of colonization and slavery in the United States.
In popular culture


Bette Davis as Julie in the film Jezebel
* Bette Davis starred as a plantation-era Southern belle named Julie in the film Jezebel (1938). Her aunt says a series of Julie's transgressive actions has caused her to draw the comparison between Julie and "Jezebel, a woman who did evil in the sight of the Lord".
* The American gospel vocal group Golden Gate Quartet released a single called "Jezebel" in 1941 which narrates the story of Jezebel.
* Frankie Laine recorded "Jezebel" (1951), written by Wayne Shanklin, which became a hit song. The song begins: If ever the Devil was born without a pair of horns;It was you, Jezebel, it was you;If ever an angel fell;Jezebel, it was you, Jezebel, it was you!;;
* Iron & Wine included a song "Jezebel" on his 2005 EP Woman King. It contains many references to the biblical Jezebel, in particular the dogs associated with her death.
* Paulette Goddard starred as Jezebel in the film Sins of Jezebel (1953).
* "Jess-Belle" is an episode of the American television science fiction and fantasy anthology series The Twilight Zone (1963). In this episode, a young woman spurned by the man she loves becomes a witch in order to make him love her.
* The Gawker offshoot blog Jezebel (launched 2007) concerns mostly feminist issues and women's interests.
* In the speculative fiction novel The Handmaid's Tale (1985) by Margaret Atwood, the brothel is called "Jezebel's" and prostitutes are referred to as "Jezebels". In the Hulu series (2017) Handmaids deemed a risk (corrupting influence) to the reformed culture of Gilead were given two options: servitude as a Jezebel to the culture's elite, or banishment to the toxic colonies.
* The popular historian Lesley Hazleton wrote a revisionist account, Jezebel: The Untold Story of the Bible's Harlot Queen (2004), presenting Jezebel as a sophisticated queen engaged in mortal combat with the fundamentalist prophet Elijah.
* American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans (2004), by Eve LaPlante, references the biblical figure in telling the story of Anne Hutchinson, who was charged with sedition and heresy by the Massachusetts General Court in 1637.
* The Jezabels is an Australian indie rock band founded in 2007. The band's name is based on the biblical character, whom one band member describes as "misunderstood or misrepresented" and "an example of how women are really wrongly presented".
* In the book The Caves of Steel by Isaac Asimov, the main protagonist's wife is named Jezabel, and the story of Jezabel is discussed.

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I AM WHAT I AM, (most motherfuckers don't give a damn - Red Hot Chili Peppers)
 
I AM - the only one who is alive, and everything I see, feel, or know is just an illusion created by my brain, nothing is real, and I AM not real, the only real thing is GOD, who is showing it all to me, or to HIMSELF, all LOVE or FEAR, all trillions of galaxies in the universe is all me, it’s all inside of my brain, and the whole universe is my brain or GOD’s brain!

…

Откуда пошли понятия «хохол» и «кацап»

Исторически сложилось, что народы, живущие рядом, придумывают друг другу всякие прозвища. Чаще всего, они являются обидными, указывают на какие-то национальные черты, привычки, которыми нельзя гордиться. Иногда, просто точно описывают внешний вид «племени».

Откуда пошли понятия «хохол» и «кацап»

Например, известно, что поляков часто зовут «пшеками», а белорусов – «бульбашами». Последнее прозвище появилось из-за стереотипа о том, что народ якобы питается одной картошкой. Впрочем, если вспоминать Тараса Бульбу, то в эпоху, в которую поместил этого героя Николай Васильевич Гоголь, явно этого корнеплода еще не существовало. А слово уже было. Оно могло обозначать разные овощи: от репы до тыквы.

Русские привыкли звать украинцев «хохлами». А те, в свою очередь, жителей России – «москалями» или «кацапами». Почему?

Со словом «хохол» все более или менее понятно. Причина появления прозвища в том, что знатные казаки носили особую прическу – брили голову, оставляя длинный чуб. Его еще называют «оселедец». Есть мнение, что название произошло от слова «селедка» - потому что длинный и похож на рыбу.

Но русским это слово, видимо, было не очень знакомо, и они предпочитали называть чуб «хохлом». И так же – его носителя.

Кстати, традиция носить чуб была еще в Киевской Руси. Такую прическу позволяли себе иметь знатные люди, чтобы выделяться из толпы. Например, с длинным чубом изображают князя Святослава Игоревича – правителя государства, человека отважного и сильного. Простолюдины не могли иметь чуба.

Интересно, что и молодые казаки имели другие прически. Право сбрить с головы лишнее, оставив «оселедец», имели только воины, прошедшие огонь, воду и медные трубы.

Таким образом, украинцев начали называть «хохлами» из-за причесок. В принципе, ничего обидного нет. Но жители этой страны, тем не менее, обижаются.

С «кацапами» все сложнее. У русских ест еще одно прозвище – «москали». Здесь все понятно. «Москаль» - это тот, кто живет в Москве. Всех русских зовут сейчас так потому, что Москва – столица России. Поэтому «москаль» - не только тот, кто живет в указанном городе, но и тот, кто подчиняется властям, сидящим в нем.

Откуда пошли понятия «хохол» и «кацап»
Откуда пошло слово «кацап» - точно не может сказать никто. Есть две основные версии:

1. Это видоизмененное слово «касап» тюркского происхождения, которое со временем начали писать и произносить неправильно. Значение его таково: «мясник», «разбойник». Что-то в этом роде. Почему же так стали величать именно русских? Есть версия, что все пошло со времен Ивана Грозного, а может, с более раннего периода. У царя, как известно, были стрелецкие войска. И стрельцы были вооружены массивными топорами на длинных ручках. Именно этих служивых людей называли вначале «касапами». По одной из версий.

2. Есть мнение, что слово «кацап» произошло от украинского «як цап». Тоже произошло изменение произношения и написания. «Как цап» - «как козел». Известно, что русские, как крестьяне, так и люди знатные, носили бороды. Это позже Петр Первый решил, что борода – роскошь, за неё нужно уплачивать налог. А с самой древности – если русский, значит, с бородой. А у какого животного есть борода? Правильно, у козла. Это прозвище, если его происхождение объяснять именно так, нужно считать более обидным, чем «хохол». Все ж, козёл – не самое милое животное: выглядит странно, блеет, плохо пахнет и так далее.

Сейчас, конечно, уже сложно сказать, какая версия является правильной. Возможно, что «кацап» обозначает что-то другое. Смысл слова, по сути, утерян. Сейчас «кацап» - это «русский» в украинском лексиконе. Вот так нужно объяснять это слово. А все версии, которые приведены выше, трудно обосновать, подтвердить какими-то доказательствами.

…

;;; Greek for Yah;;;; Mystic name of the supreme deity. The great I AM presence & essence. ;;; (iota, alpha, omega) INRI (In nobis regnat Iesus) IHS (Invictus Hoc Signo) ;;-;;; means God IAO

Yah – pronounced as it appears.
 
This Divine Name is contained in Eheieh and Yahweh – it is the end of Eheieh and beginning of Yahweh, and is the emanation of Pure Supernal Force or Life-Force. It is akin to El, though corresponds to Hokmah-Wisdom, representing the very essence of God’s Word and Wisdom or Creative Power.
 
Yah is a Divine Name that appears frequently in the inmost secret teachings, specifically in relationship to the generation of the Body of Light or Threefold Body of Melchizedek and the Mystery of Divine Rapture and Ascension. When teachings are given on this Name the Sign of Silence always follows, for they are spoken only to the elect. We can say, however, that the Baal Shem destroys and re-creates the Universe with the intonement of Yah and that it contains the secret of Eternal Life.

Prayer to Yeshua Messiah: Christ Melchizedek

In the Holy Womb of Primordial Sophia,
The Emptiness of Infinite Space,
You shine forth as the Pleroma of Light,
The Human One of Light,
Diamond Being,
Christ the Logos –

As Supernal Glory you shine forth in your Holy Bride, Christ the Sophia!

O Perfect Thunder Mind of El Elyon, Christ Melchizedek,
We praise you and we bless your Name:
Truth-Consciousness!

You have gone out and you have come in,
Flashing forth in Divine Revelation;

O Bornless Being, Self-begetting, Self-generating,
You have emanated from within yourself as the Pleroma of Light,
And you have come forth from the Pleroma into the Entirety,
Running and returning, you have drawn the Soul of the World in ascent with you,
Your Twin Sister, your Holy Bride, as called you to herself, and you have answered her,
In love and compassion you have come, the True Light of the Living Father, Holy One

Eheieh, the Divine I Am, is your Holy Name,
Adonai, the consummation of the Aeons, the Perfection of Creation,
The Sacred Tau –

We praise you and we bless your Name,
O Spiritual Sun of Yahweh Elohim!

You have put on the images of those to whom you have appeared,
In your Great Glory and Splendor you have appeared among the gods and goddesses, archangels and angels, the shining spirits and human ones;

You have appeared to titans, hungry ghosts and demons, as to the righteous ones,
You have come to awaken the spiritual elect and made a ransom of yourself for the faithful;

Into height and depth, east and west, south and north you have made the Light of the Infinite to shine; into all realms, worlds and universes of the Entirety you emanate yourself –

You have put an end to Forgetfulness,
You have rent the Veils of Ignorance,
You have shattered the Dominion of the Demiurge,
Revealing the True Light and imparting Divine Gnosis!

On the Holy Day of the Resurrection you set our spirits free,
In the Ascension you carried our souls up in the Great Exodus –

From the first to the last, you have liberated all, going forth triumphant, gathering all holy sparks into your Body of Light!

O Risen Savior, we cleave to you,
We praise and we bless your Holy Name:

O Truth Body Savior, we praise you,
O Glory Body Savior, we praise you,
O Emanation Body Savior, we praise you,
Christ Melchizedek, we praise you and we bless your Holy Name:

Adonai Yeshua,
Yeshua Messiah,
IAO-OAI

O Light of the True Cross, illuminate our minds,
O Supernal Mercy, open our hearts,
O Grace Most High, transform our bodies –

Bless and empower us in the Way,
Heal us and establish us in the Truth,
Take us up into the Divine Life!

We give ourselves and our lives to you:
O Light-presence and Light-power,
Indwell us –

Lead us in the Path of True Gnosis,
That we might remember ourselves in the Light-continuum,
And be empowered as Holy Apostles, true Light-bearers!

We invoke your Holy Name and we pray for ourselves and all beings:
Let the Divine Light go forth to dispel the darkness in all beings and all realms;
Let all illness and dis-ease be healed and all beings be made whole;
Let all living spirits and souls receive Divine Illumination –

May the inmost heart’s desire of all beings be fulfilled;
May all beings be blessed with your repose and joy:

O Holy One, please bless and empower all beings!

Calling upon the Divine Power of your Name, we pray that the Holy Ones and Divine Beings continue to incarnate among us until the fruition of the Second Coming, that all might be brought up in the Great Resurrection and Ascension –

O Yeshua Messiah, bless and empower us with your Holy Shekinah in the divine labor of the harvest of souls!

Kadosh (= Holy)  Adonai (= O Lord)  Eloh;m (= our God)  Tze’va’ot (= Lord of Hosts)  Asher hayah (= Who was and who is)  V’hoveh V’yavo! (And will come!) Amen Amun Amon

…

Cain and Abel
First two sons of Adam and Eve
This article is about the first and second sons of Adam and Eve. For other uses, see Cain and Abel (disambiguation).
In the biblical Book of Genesis, Cain and Abel are the first two sons of Adam and Eve. Cain, the firstborn, was a farmer, and his brother Abel was a shepherd. The brothers made sacrifices to God, but God favored Abel's sacrifice instead of Cain's. Cain then murdered Abel, whereupon God punished Cain by condemning him to a life of wandering. Cain then dwelt in the land of Nod (;;;;, 'wandering'), where he built a city and fathered the line of descendants beginning with Enoch.

"My Brother's Keeper" redirects here. For other uses, see My Brother's Keeper (disambiguation).

Genesis narrative
The story of Cain's murder of Abel and its consequences is told in Genesis 4:1–18:

 And the human knew Eve his woman and she conceived and bore Cain, and she said, "I have got me a man with the Lord." And she bore as well his brother Abel, and Abel became a herder of sheep while Cain was a tiller of the soil. And it happened in the course of time that Cain brought from the fruit of the soil an offering to the Lord. And Abel too had brought from the choice firstlings of his flock, and the Lord regarded Abel and his offering but did not regard Cain and his offering. And Cain was very incensed, and his face fell. And the Lord said to Cain,

"Why are you incensed,
and why is your face fallen?
For whether you offer well,
or whether you do not,
at the tent flap sin crouches
and for you is its longing,
but you will rule over it."

 And Cain said to Abel his brother, "Let us go out to the field," and when they were in the field Cain rose against Abel his brother and killed him. And the Lord said to Cain, "Where is Abel your brother? And he said, "I do not know: am I my brother's keeper?"  And He said, "What have you done? Listen! Your brother's blood cries out to me from the soil. And so, cursed shall you be by the soil that gaped with its mouth to take your brother's blood from your hand. If you till the soil, it will no longer give you strength. A restless wanderer shall you be on the earth." And Cain said to the Lord, "My punishment is too great to bear. Now that You have driven me this day from the soil I must hide from Your presence, I shall be a restless wanderer on the earth and whoever finds me will kill me." And the Lord said to him, "Therefore whoever kills Cain shall suffer sevenfold vengeance." And the Lord set a mark upon Cain so that whoever found him would not slay him.


And Cain went out from the Lord's presence and dwelled in the land of Nod east of Eden. And Cain knew his wife and she conceived and bore Enoch. Then he became the builder of a city and he called the name of the city like his son's name, Enoch.
Translation notes
4:1 – The Hebrew verb "knew" implies intimate or sexual knowledge, along with possession. The name "Cain", which means "smith", resembles the verb translated as "gotten" but also possibly meaning "to make". (Alter 2008:29).
4:2 – Abel's name could be associated with "vapor" or "puff of air". (Alter 2008:29).
4:8 – "Let us go out to the field" does not appear in the Masoretic Text, but is found in other versions including the Septuagint and Samaritan Pentateuch.
4:9 – the phrase traditionally translated "am I my brother's keeper?" is Hebrew "H;-;;m;r ';;; ';n;;;?" "Keeper" is from the verb shamar (;;;), "guard, keep, watch, preserve."
4:10–12 – Cain is cursed min-ha-adamah, from the earth, being the same root as "man" and Adam.
Origins
Etymology
Cain and Abel are traditional English renderings of the Hebrew names. It has been proposed that the etymology of their names may be a direct pun on the roles they take in the Genesis narrative. Abel (hbl) is thought to derive from a reconstructed word meaning 'herdsman', with the modern Arabic cognate ibil now specifically referring only to 'camels'. Cain (qyn) is thought to be cognate to the mid-1st millennium BCE South Arabian word qyn, meaning 'metalsmith'. This theory would make the names descriptive of their roles, where Abel works with livestock, and Cain with agriculture—and would parallel the names Adam (;;;, ‘dm, 'man') and Eve (;;;, ;wh, 'life-giver').[citation needed]

Original appearance
The oldest known copy of the biblical narrative is from the Dead Sea Scrolls, and dates to the first century BCE. Cain and Abel also appear in a number of other texts, and the story is the subject of various interpretations. Abel, the first murder victim, is sometimes seen as the first martyr; while Cain, the first murderer, is sometimes seen as an ancestor of evil. Some scholars suggest the pericope may have been based on a Sumerian story representing the conflict between nomadic shepherds and settled farmers. Modern scholars typically view the stories of Adam and Eve and Cain and Abel to be about the development of civilization during the age of agriculture; not the beginnings of man, but when people first learned agriculture, replacing the ways of the hunter-gatherer.

Academic theologian Joseph Blenkinsopp holds that Cain and Abel are symbolic rather than real. Like almost all of the persons, places and stories in the Primeval history (the first eleven chapters of Genesis), they are mentioned nowhere else in the Hebrew Bible, a fact that suggests that the History is a late composition attached to Genesis to serve as an introduction. Just how late is a matter for dispute: the history may be as late as the Hellenistic period (first decades of the 4th century BCE), but the high level of Babylonian myth behind its stories has led others to date it to the Babylonian exile (6th century BCE). A prominent Mesopotamian parallel to Cain and Abel is the Sumerian myth of the Courtship of Inanna and Dumuzid, in which the shepherd Dumuzid and the farmer Enkimdu compete for the affection of the goddess Inanna, with Dumuzid (the shepherd) winning out. Another parallel is Enlil Chooses the Farmer-God, in which the shepherd-god Emesh and the farmer-god Enten bring their dispute over which of them is better to the chief god Enlil, who rules in favor of Enten (the farmer).

Jewish and Christian interpretations
Main articles: Cain and Abel

Cain
Biblical figure
This article is about the Biblical figure. For other uses, see Cain (disambiguation).
Cain is a Biblical figure in the Book of Genesis within Abrahamic religions. He is the elder brother of Abel, and the firstborn son of Adam and Eve, the first couple within the Bible. He was a farmer who gave an offering of his crops to God. However, God was not pleased and favored Abel's offering over Cain's. Out of jealousy, Cain killed his brother, for which he was punished by God with the curse and mark of Cain. He had several children, starting with Enoch and including Lamech.

Quick Facts Spouse(s), Children ...
The narrative is notably unclear on Cain's motive for murdering his brother, God's reason for rejecting Cain's sacrifice, and details on the identity of Cain's wife. Some traditional interpretations consider Cain to be the originator of evil, violence, or greed. According to Genesis, Cain was the first human born and the first murderer.

Genesis narrative
Main article: Cain and Abel
Interpretations
Jewish and Christian interpretations
A question arising early in the story is why God rejected Cain's sacrifice. The text states that "In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. And Abel also brought an offering—fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor." Genesis 4:3-5a. Noteworthy is the difference in the type of sacrifice: fruits of the soil are renewable and bloodless. Fat-portions are set apart for the Lord [see Leviticus 3:16], and came from the firstborn - which point to an act of faith, since it is not guaranteed there will be more. The Midrash suggest that although Abel brought the best meat from his flock, Cain did not set aside for God the best of his harvest.

Similar to the internalized spiritual death God warns Adam and Eve of from eating the forbidden fruit - they do not physically die immediately but over the course of time their bodies age and die - the Lord warns Cain that his inappropriate anger is waiting to consume him: "If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” [ Genesis 4:7 ]

Curse and Mark
See also: Curse and mark of Cain
According to the Book of Genesis, Cain (Hebrew: ;;;;; Q;yin, in pausa ;;;;; Q;;yin; Greek: ;;;; K;;n; Ethiopian version: Qayen; Arabic: ;;;;;, Q;b;l) is the first child of Eve, the first murderer, and the third human being to fall under a curse.

According to Genesis 4:1–16, Cain treacherously murdered his brother, Abel, lied about the murder to God, and as a result, was cursed and marked for life. With the earth left cursed to drink Abel's blood, Cain was no longer able to farm the land. He becomes a "fugitive and wanderer", and receives a mark from God - commonly referred to as the mark of Cain - so that no one can enact vengeance on him.

Exegesis of the Septuagint's narrative, "groaning and shaking upon the earth" has Cain suffering from body tremors. Interpretations extend Cain's curse to his descendants, where they all died in the Great Deluge as retribution for the loss of Abel's potential offspring.

Etymology

The Body of Abel Found by Adam and Eve by William Blake, 1826
One popular theory regarding the name of Cain connects it to the verb "kana" (;;; qnh), meaning "to get" and used by Eve in Genesis 4:1 when she says after bearing Cain, "I have gotten a man from the Lord." In this viewpoint, articulated by Nachmanides in the thirteenth century, Cain's name presages his role of mastery, power, and sin. In one of the Legends of the Jews, Cain is the fruit of a union between Eve and Satan, who is also the angel Samael and the serpent in the Garden of Eden, and Eve exclaims at Cain's birth, "I have gotten a man through an angel of the Lord." According to the Life of Adam and Eve (c. 1st century CE), Cain fetched his mother a reed (qaneh) which is how he received his name Qayin (Cain). The symbolism of him fetching a reed may be a nod to his occupation as a farmer, as well as a commentary to his destructive nature. He is also described as "lustrous", which may reflect the Gnostic association of Cain with the sun.

Characteristics
Cain is described as a city-builder, and the forefather of tent-dwelling pastoralists, all lyre and pipe players, and bronze and iron smiths.

In an alternate translation of Genesis 4:17, endorsed by a minority of modern commentators, Cain's son Enoch builds a city and names it after his son, Irad. Such a city could correspond with Eridu, one of the most ancient cities known. Philo observes that it makes no sense for Cain, the third human on Earth, to have founded an actual city. Instead, he argues, the city symbolizes an unrighteous philosophy.

In the New Testament, Cain is cited as an example of unrighteousness in 1 John 3:12 and Jude 1:11. The Targumim, rabbinic sources, and later speculations supplemented background details for the daughters of Adam and Eve. Such exegesis of Genesis 4 introduced Cain's wife as being his sister, a concept that has been accepted for at least 1,800 years. This can be seen with Jubilees 4 which narrates that Cain settled down and married his sister Awan, who bore their first son, the first Enoch, approximately 196 years after the creation of Adam. Cain then establishes the first city, naming it after his son, builds a house, and lives there until it collapses on him, killing him.

Relationship with the ground
In this alternative reading of the text, the ground could be personified as a character. This reading is evidenced by given human qualities, like a mouth, in the scripture. The ground is also the only subject of an active verb in the verse that states, "It opens its mouth to take the blood." This suggests that the ground reacted to the situation. By that logic, the ground could then potentially be an accomplice to the murder of Abel (Jordstad 708). The reaction from the ground raises the question, "Does the intimate connection between humans and the ground mean that the ground mirrors or aids human action, regardless of the nature of that action?"

Other stories
In Jewish tradition, Philo, Pirke De-Rabbi Eliezer and the Targum Pseudo-Jonathan asserted that Adam was not the father of Cain. Rather, Eve was subject to adultery having been seduced by either Sammael, the serpent (nahash, Hebrew: ;;;) in the Garden of Eden, or the devil himself. Christian exegesis of the "evil one" in 1 John 3:10–12 have also led some commentators, like Tertullian, to agree that Cain was the son of the devil or some fallen angel. Thus, according to some interpreters, Cain was half-human and half-angelic, one of the Nephilim (Genesis 6). Gnostic exegesis in the Apocryphon of John has Eve seduced by Yaldaboth. However, in the Hypostasis of the Archons, Eve is raped by a pair of Archons.

Pseudo-Philo, a Jewish work of the first century CE, narrates that Cain murdered his brother at the age of 15. After escaping to the Land of Nod, Cain fathered four sons: Enoch, Olad, Lizpha and Fosal; and two daughters: Citha and Maac (the latter five aren't mentioned in the Bible). Cain died at the age of 730, leaving his corrupt descendants spreading evil on earth. According to the Book of Jubilees, Cain murdered his brother with a stone. Afterwards, Cain was killed by the same instrument he used against his brother; his house fell on him and he was killed by its stones. A heavenly law was cited after the narrative of Cain's death saying:

With the instrument with which a man kills his neighbour with the same shall he be killed; after the manner that he wounded him, in like manner shall they deal with him.
A Talmudic tradition says that after Cain had murdered his brother, God made a horn grow on his head. Later, Cain was killed at the hands of his great grandson Lamech, who mistook him for a wild beast. A Christian version of this tradition from the time of the Crusades holds that the slaying of Cain by Lamech took place on a mound called "Cain Mons" (i.e. Mount Cain), which is a corruption of "Caymont", a Crusader fort in Tel Yokneam in modern-day Israel.

The story of Cain and Abel is also made reference to in chapter 19 of 1 Meqabyan, a book considered canonical in the Ethiopian Orthodox Tewahedo Church. In this text, Cain killed Abel because he desired Abel's wife.

According to the Mandaean scriptures including the Qolast;, the Book of John and Genz; Rabb;, Abel is cognate with the angelic soteriological figure Hibil Ziwa who taught John the Baptist.

In Aradia, or the Gospel of the Witches, Cain is a lunar figure.

Family

Family tree
The following family tree of the line of Cain is compiled from a variety of biblical and extra-biblical texts.

Adam Eve
Cain Abel Seth
Enoch Enos
Irad Kenan
Mehujael Mahalalel
Methushael Jared
Adah Lamech Zillah Enoch
Jabal Jubal Tubal-Cain Naamah Methuselah
Lamech
Noah
Shem Ham Japheth
Sisters/wives
Various early commentators have said that Cain and Abel have sisters, usually twin sisters. According to Rabbi Joshua ben Karha as quoted in Genesis Rabbah, "Only two entered the bed, and seven left it: Cain and his twin sister, Abel and his two twin sisters."

Motives

The Book of Genesis does not give a specific reason for the murder of Abel. Modern commentators typically assume that the motives were jealousy and anger due to God rejecting Cain's offering, while accepting Abel's. The First Epistle of John says the following:

Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother's were righteous."

—;1 John 3:12
Ancient exegetes, such as the Midrash and the Conflict of Adam and Eve with Satan, tell that the motive involved a desire for the most beautiful woman. According to Midrashic tradition, Cain and Abel each had twin sisters; each was to marry the other's. The Midrash states that Abel's promised wife, Aclima, was more beautiful than Awan, Cain's promised wife. And so, after Cain would not consent to this arrangement, Adam suggested seeking God's blessing by means of a sacrifice. Whoever God blessed would marry Aclima. When God openly rejected Cain's sacrifice, Cain slew his brother in a fit of jealousy and anger. Rabbinical exegetes have discussed whether Cain's incestuous relationship with his sister was in violation of halakha.

Legacy and symbolism
A millennia-old explanation for Cain being capable of murder is that he may have been the offspring of a fallen angel or Satan himself, rather than being the son of Adam.

A medieval legend has Cain arriving at the Moon, where he eternally settled with a bundle of twigs. This was originated by the popular fantasy of interpreting the shadows on the Moon as a face. An example of this belief can be found in Dante Alighieri's Inferno (XX, 126) where the expression "Cain and the twigs" is used as a kenning for "moon".

In Latter-day Saint theology, Cain is considered to be the quintessential Son of Perdition, the father of secret combinations (i.e. secret societies and organized crime), as well as the first to hold the title Master Mahan meaning master of [the] great secret, that [he] may murder and get gain.

In Mormon folklore—a second-hand account relates that an early Mormon leader, David W. Patten, encountered a very tall, hairy, dark-skinned man in Tennessee who said that he was Cain. The account states that Cain had earnestly sought death but was denied it, and that his mission was to destroy the souls of men. The recollection of Patten's story is quoted in Spencer W. Kimball's The Miracle of Forgiveness, a popular book within The Church of Jesus Christ of Latter-day Saints. This widespread Mormon belief is further emphasized by an account from Salt Lake City in 1963 which stated that "One superstition is based on the old Mormon belief that Cain is a black man who wanders the earth begging people to kill him and take his curse upon themselves (M, 24, SLC, 1963)."

Freud's theory of fratricide is explained by the Oedipus or Electra complex through Carl Jung's supplementation.

There were other, minor traditions concerning Cain and Abel, of both older and newer date. The apocryphal Life of Adam and Eve tells of Eve having a dream in which Cain drank his brother's blood. In an attempt to prevent the prophecy from happening the two young men are separated and given different jobs.

The author Daniel Quinn, first in his book Ishmael and later in The Story of B, proposes that the story of Cain and Abel is an account of early Semitic herdsmen observing the beginnings of what he calls totalitarian agriculture, with Cain representing the first 'modern' agriculturists and Abel the pastoralists.

Abel
Biblical figure
This article is about the biblical figure. For other uses, see Abel (disambiguation).
Abel is a Biblical figure in the Book of Genesis within Abrahamic religions. He was the younger brother of Cain, and the younger son of Adam and Eve, the first couple in Biblical history. He was a shepherd who offered his firstborn flock up to God as an offering. God accepted his offering but not his brother's. Cain then killed Abel out of jealousy.

Quick Facts Parent(s), Relatives ...
According to Genesis, this was the first murder in the history of mankind.

Genesis narrative
Main article: Cain and Abel
Interpretations
Jewish and Christian interpretations
According to the narrative in Genesis, Abel (Hebrew: ;;;;; H;bel, in pausa ;;;;; H;;;el; Biblical Greek: ;;;; H;bel; Arabic: ;;;;;, H;b;l) is Eve's second son. His name in Hebrew is composed of the same three consonants as a root meaning "breath". Julius Wellhausen has proposed that the name is independent of the root. Eberhard Schrader had previously put forward the Akkadian (Old Assyrian dialect) ablu ("son") as a more likely etymology.

In Christianity, comparisons are sometimes made between the death of Abel and that of Jesus, the former thus seen as being the first martyr. In Matthew 23:35 Jesus speaks of Abel as "righteous", and the Epistle to the Hebrews states that "The blood of sprinkling ... [speaks] better things than that of Abel" (Hebrews 12:24). The blood of Jesus is interpreted as bringing mercy; but that of Abel as demanding vengeance (hence the curse and mark).

Abel is invoked in the litany for the dying in the Roman Catholic Church, and his sacrifice is mentioned in the Canon of the Mass along with those of Abraham and Melchizedek. The Alexandrian Rite commemorates him with a feast day on December 28.

According to the Coptic Book of Adam and Eve (at 2:1–15), and the Syriac Cave of Treasures, Abel's body, after many days of mourning, was placed in the Cave of Treasures, before which Adam and Eve, and descendants, offered their prayers. In addition, the Sethite line of the Generations of Adam swear by Abel's blood to segregate themselves from the unrighteous.

In the Book of Enoch (22:7), regarded by most Christian and Jewish traditions as extra-biblical, the soul of Abel is described as having been appointed as the chief of martyrs, crying for vengeance, for the destruction of the seed of Cain. A similar view is later shown in the Testament of Abraham (A:13 / B:11), where Abel has been raised to the position as the judge of the souls.

Sethian Gnostic interpretation
In the Apocryphon of John, a work belonging to Sethian Gnosticism, Abel is the offspring of Yaldaboath and Eve, who is placed over the elements of water and earth as Elohim, but was only given his name as a form of deception.

Mandaean interpretation
Main article: Hibil
According to Mandaean beliefs and scriptures including the Qolast;, the Book of John and Genz; Rabb;, Abel is cognate with the angelic soteriological figure Hibil Ziwa, (Classical Mandaic: ;;;;; ;;;;, sometimes translated "Splendid Hibel"), who is spoken of as a son of Hayyi or of Manda d-Hayyi, and as a brother to Anush (Enosh) and to Sheetil (Seth), who is the son of Adam. Elsewhere, Anush is spoken of as the son of Sheetil, and Sheetil as the son of Hibil, where Hibil came to Adam and Eve as a young boy when they were still virgins, but was called their son. Hibil is an important lightworld being (uthra) who conquered the World of Darkness. As Yawar Hibil, he is one of multiple figures known as Yawar (Classical Mandaic: ;;;;;, lit.;'Helper'), being so named by and after his father.

According to Shi'a Muslim belief, Abel ("Habeel") is buried in the Nabi Habeel Mosque, located on the west mountains of Damascus, near the Zabadani Valley, overlooking the villages of the Barada river (Wadi Barada), in Syria. Shi'a are frequent visitors of this mosque for ziyarat. The mosque was built by Ottoman Wali Ahmad Pasha in 1599.

In popular culture
Abel is portrayed by Franco Nero in the film The Bible: In the Beginning... (1966).

Notes
/;e;b;l/; Hebrew: ;;;;; H;;el, in pausa ;;;;; H;;;el; Biblical Greek: ;;;; H;bel; Arabic: ;;;;;, romanized: H;b;l

Islamic interpretation

Cain and Abel in Islam
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H;b;l and Q;b;l (Arabic: ;;;;;;;; ;;;;;;;;;;, Abel and Cain) are believed by Muslims to have been the first two sons of Adam and Hawa; (Eve) mentioned in the Qur;an.


Q;b;l and H;b;l written in Islamic calligraphy
The events of the story in the Qur'an are virtually the same as the Hebrew Bible narrative: Both the brothers were asked to offer up individual sacrifices to God; God accepted Abel's sacrifice and rejected Cain's; out of jealousy, Cain slew Abel – the first ever case of murder committed upon the Earth.

The Sunni view narrates that Allah commanded (or permitted) Adam to marry his pair of twin daughters with his twin sons, Habil with the beautiful Iqlimiya, and Qabil with the 'less attractive' Layudha. When Adam was about to marry them, Qabil protested and disobeyed, claiming his wife was the less attractive while his brother's wife was beautiful. Based on the revelations from Allah, Adam ordered both his sons to sacrifice, whoever received the kurbanya then was entitled to marry Iqlimiya. According to the Shia version, from reports of their Shia Imams, it had always been a sin for a brother to marry their sister, and the sacrifices were instead to determine who would be chosen as Adam's successor on Earth. In both stories, Habil's sacrifice was ultimately the one accepted by Allah, and in a jealous rage, Qabil slew him.

In the Qur'an
Main article: Al-Ma'ida

A depiction of Cain burying Abel from an illuminated manuscript version of Stories of the Prophets
Of Adam's first children, Cain was the elder son while Abel the younger. Each of them presented a sacrifice to God but it was accepted only from Abel, because of the latter's righteous attitude and his faith and firm belief in God. After the offering of their sacrifices, Cain, the wicked sibling, taunted Abel out of envy and told him that he would surely slay him. Abel justly warned Cain that God only accepted the sacrifice of those that are righteous in their doings. He further went on to tell Cain that if Cain did indeed try to slay him, Abel would not retaliate and slay him because the God-fearing would never murder for the sake of envy. Abel then told Cain that in murdering him, he would carry the weight not only of his sin but also of the sins of his victim. The victim, as a result, in suffering the injustice, would be forgiven his own sins and the murderer, while being warned, would consequently increase his own sin. Abel preached powerfully and reminded Cain that the punishment for murder would be that he would spend the afterlife in the fires of Hell.

The innocent pleading and preaching of Abel had no effect upon Cain, for he was full of arrogance, pride and jealousy. He subsequently slew the righteous Abel, but in doing so, he ruined himself and became of those who remain lost. This would be the earliest example of the murder of a righteous man taking place upon the earth. In the future, many other evildoers would slay the wise and pious believers.

After the murder, Allah sent a crow searching in the ground to show Cain how to hide the disgrace of his brother. Cain, in his shame, began to curse himself and he became full of guilt. The thought of the crime at last came to the murderer, as he realized indeed how dreadful it was to slay anyone, the more so as the victim was an innocent and righteous man. Full of regrets, Cain was marked with deep sorrow. The Qur'an states, "And he became of the regretful." 5:31 (Chapter 5, verse 31)

Message
See also: Islam and violence
The Qur'an states that the story of Cain and Abel was a message for mankind, as it had told them about the consequences of murder and that the killing of a soul would be as if he/she had slain the whole of mankind. But the Qur'an states that still people rejected the message of the story, and continued to commit grave sins, such as slaying prophets and other righteous people. All the prophets who preached since the time of Adam were persecuted, insulted or reviled in one way or another. With some righteous men, however, the Qur'an states that people went one step further, in attempting to slay them or indeed slaying them. As for the slaying of the righteous, it says "As to those who deny the Signs of God and in defiance of right, slay the prophets, and slay those who teach just dealing with mankind, announce to them a grievous penalty".


The story appears in the Quran 5:27-31:

[Prophet], tell them the truth about the story of Adam's two sons: each of them offered a sacrifice, and it was accepted from one and not the other. One said, 'I will kill you,' but the other said, 'God only accepts the sacrifice of those who are mindful of Him. If you raise your hand to kill me, I will not raise mine to kill you. I fear God, the Lord of all worlds, and I would rather you were burdened with my sins as well as yours and became an inhabitant of the Fire: such is the evildoers' reward.' But his soul prompted him to kill his brother: he killed him and became one of the losers. God sent a raven to scratch up the ground and show him how to cover his brother's corpse and he said, 'Woe is me! Could I not have been like this raven and covered up my brother's body?' He became remorseful.

—;The Quran, translated by Muhammad Abdel-Haleem
The story of Cain and Abel has always been used as a deterrent from murder in Islamic tradition. Abdullah ibn Mas'ud reported that Muhammad said in a hadith:

No soul is wrongfully killed except that some of the burden falls upon the son of Adam, for he was the first to establish the practice of murder.
Muslim scholars were divided on the motives behind Cain's murder of Abel, and further why the two brothers were obliged to offer sacrifices to God. Some scholars believed that Cain's motives were plain jealousy and lust. Both Cain and Abel desired to marry Adam's beautiful daughter, Aclima (Arabic: Aqlimia'). Seeking to end the dispute between them, Adam suggested that each present an offering before God. The one whose offering God accepted would marry Aclima. Abel, a generous shepherd, offered the fattest of his sheep as an oblation to God. But Cain, a miserly farmer, offered only a bunch of grass and some worthless seeds to him. God accepted Abel's offering and rejected Cain's—an indication that Abel was more righteous than Cain, and thus worthier of Aclima. As a result, it was decided that Abel would marry Aclima. Cain, on the other hand, would marry her less beautiful sister. Blinded by anger and lust for Aclima, Cain sought to get revenge on Abel and escape with Aclima.

According to another tradition, the devil appeared to Cain and instructed him how to exact revenge on Abel. "Hit Abel's head with a stone and kill him," whispered the devil to Cain. After the murder, the devil hurried to Eve shouting: "Eve! Cain has murdered Abel!". Eve did not know what murder was or how death felt like. She asked, bewildered and horrified, "Woe to you! What is murder?". "He [Abel] does not eat. He does not drink. He does not move [That's what murder and death are]," answered the Devil. Eve burst out into tears and started to wail madly. She ran to Adam and tried to tell him what happened. However, she could not speak because she could not stop wailing. Since then, women wail broken-heartedly when a loved one dies. A different tradition narrates that while Cain was quarreling with Abel, the devil killed an animal with a stone in Cain's sight to show him how to murder Abel.

After burying Abel and escaping from his family, Cain got married and had children. They died in Noah's flood among other tyrants and unbelievers.

Some Muslim scholars puzzled over the mention of offerings in the narrative of Cain and Abel. Offerings and sacrifices were ordained only after the revelation of Tawrat to Musa. This led some scholars, such as Sa'id ibn al-Musayyib, to think that the sons of Adam mentioned in the Quran are actually two Israelites, not Cain and Abel.

Al-Ma'idah
5th chapter of the Qur'an
Al-Ma'idah (Arabic: ;;;;;;;, Al-M;;idah; meaning: "The Table" or "The Table Spread with Food") is the fifth chapter (s;rah) of the Quran, with 120 verses (;y;t). Regarding the timing and contextual background of the revelation (asb;b al-nuz;l), it is a "Medinan surah", which means it is believed to have been revealed in Medina, instead of Mecca.

Quick Facts ;;;;;;; Al-M;;idah The Table Spread with Food, Classification ...
The chapter's topics include animals which are forbidden, and Jesus' and Moses' missions. Verse 90 prohibits "The intoxicant" (alcohol). Verse 8 Contains the passage: "Do not let the hatred of a people lead you to injustice". Al-Tabligh Verse 67 is relevant to the Farewell Pilgrimage and Ghadir Khumm.[Quran 5:67]

Verses (Q5:32-33) have been quoted to denounce killing, by using an abbreviated form such as, "If anyone kills a person, it would be as if he killed the whole people: and if anyone saved a life, it would be as if he saved the life of the whole people". This verse is similar to that of one from the Talmud.[Quran 5:32][Quran 5:33]

Summary

A trial in the Ottoman Empire, 1879, when religious law applied under the Mecelle
1 Covenants are to be fulfilled
2 Lawful meats
3 Heathen pilgrims not to be molested
4 Islam completed—last revelation of the Quran , Certain kinds of food, gambling, and lotteries forbidden
5 Muslims permitted to eat the food of Jews and Christians, and to marry their women
6 The law of purifications
7-8 Believers reminded of the covenant of Aqabah, Muslims should bear true testimony and not let the hatred of a people prevent them from being just
9-11 Muslims should forget old quarrels with brethren
12 God’s favour to Muslims
13-15 Disobedience of Jews and Christians exposed
16-18 Jews and Christians are exhorted to accept Islam
19-20 The divinity of Christ denied
21 Jews and Christians not the children of God
22 Muhammad sent as a warner
23-29 Israel’s rebellion at Kadesh Barnea
30-34 The story of Cain and Abel 35-36 The sin of homicide
37-38 The punishment of theft accompanied by apostasy
39 The faithful exhorted to fight for religion
40-41 The punishment of infidels
42-44 The penalty of theft
45-55 Muhammad to judge the Jews and Christians by the law, gospel, and the Quran
56 Muslims forbidden to fraternise with Jews and Christians
57-58 Hypocrites threatened
59-61 Believers warned and instructed. The fate of the People of the Book
62-63 Muslims not to associate with infidels
64-65 The Jews exhorted and warned
66-69 The hypocrisy and unbelief of the Jews rebuked
70 Promises to believing Jews and Christians
71 Muhammad required to preach
72 He attests Jewish and Christian Scriptures
73 Believing Jews, Sabians, and Christians to be saved
74-75 The Jews rejected and killed the prophets of God
76-81 The doctrines of the Trinity and Christ’s Sonship rejected
82-84 Disobedient Jews cursed by their prophets
85-88 Jewish hatred and Christian friendship compared
89-90 Muslims to use lawful food etc
91 Expiation for perjury
92-94 Wine and lots forbidden
95-97 Law concerning hunting and gambling during pilgrimage
98-100 Pilgrimage and its rites enjoined
101-102 The Prophet not to be pestered with questions
102-104 Heathen Arab customs denounced
105-107 Wills to be attested by witnesses
108 The prophets ignorant of the characters of their followers
109-110 Jesus—his miracles—God’s favour to him
111 The apostles of Jesus were Muslims
112-114 A table provided by Jesus for the apostles
115-118 Jesus did not teach his followers to worship him and his mother
119 The reward of the true believer
120 God is sovereign
Placement and coherence with other surahs
The idea of textual relation between the verses of a chapter has been discussed under various titles such as nazm and munasabah in non-English literature and coherence, text relations, intertextuality, and unity in English literature. Hamiduddin Farahi, an Islamic scholar of the Indian subcontinent, is known for his work on the concept of nazm, or coherence, in the Quran. Fakhruddin al-Razi (died 1209 CE), Zarkashi (died 1392) and several other classical as well as contemporary Quranic scholars have contributed to the studies. The entire Qur'an thus emerges as a well-connected and systematic book. Each division has a distinct theme. Topics within a division are more or less in the order of revelation. Within each division, each member of the pair complements the other in various ways. The seven divisions are as follows:

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Exegesis
3 Verse of Ikmal al-Din
Main article: Verse of Ikmal al-Din
This verse has a Parenthetical Sentence: "This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.."[Quran 5:3] This verse was revealed at Arafat as reported in the authentic hadith:

Narrated 'Umar bin Al-Khattab: Once a Jew said to me, "O the chief of believers! There is a verse in your Holy Book which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration." 'Umar bin Al-Khattab asked, "Which is that verse?" The Jew replied, "This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion." (5:3) 'Umar replied,"No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet was standing at 'Arafat (i.e. the Day of Hajj).

—;Bukhari
27-31 Cain and Abel
Main article: Q;b;l and H;b;l
The story appears in the Quran 5:27-31:


A depiction of Cain burying Abel from an illuminated manuscript version of Stories of the Prophets
Relate unto them also the history of the two sons of Adam, with truth. When they offered their offering, and it was accepted from one of them, and was not accepted from the other, Cain said to his brother, I will certainly kill thee. Abel answered, GOD only accepteth the offering of the pious

—;The Quran, translated by George Sale
If you raise your hand to kill me, I will not raise mine to kill you. I fear God, the Lord of all worlds, and I would rather you were burdened with my sins as well as yours and became an inhabitant of the Fire: such is the evildoers' reward.' But his soul prompted him to kill his brother: he killed him and became one of the losers. God sent a raven to scratch up the ground and show him how to cover his brother's corpse and he said, 'Woe is me! Could I not have been like this raven and covered up my brother's body?' He became remorseful.

—;The Quran, translated by Muhammad Abdel-Haleem
33 Hirabah verse
This verse from Qur'anic chapter al-ma'idah (Q5:33) is known as the Hirabah verse (ayat al-hiraba), It specifies punishment for "those who wage war against God and His Messenger and strive to spread disorder in the land": The verbal noun form (i.e. ;irabah) is frequently used in classical and modern books of Islamic jurisprudence, but neither the word ;irabah nor the root verb ;araba occurs in the Quran. (Yu;;rib;na is the form used in Quran 5:33-4.)

According to early Islamic sources, the verse was revealed after some members of the Urayna tribe feigned conversion to Islam in order to steal Muslims' possessions and killed a young shepherd sent to teach them about the faith. In view of the broad and strong language of the verse, however, various state representatives beginning with the Umayyads have asserted that it applied to rebels in general.

The original meanings of the triliteral root ;rb are to despoil someones wealth or property, and also fighting or committing sinful act. The Quran "refers to both meanings" in verses 2:279 and 5:33-34.

51 Do not take Jews and Christians as allies
O true believers, take not the Jews, or Christians for your friends; they are friends the one to the other; but whoso among you taketh them for his friends, he is surely one of them: Verily God directeth not unjust people
Some Muslim hard liners have used verses such as this one to denounce close relationships with non-Muslims[citation needed] and forbidding non-Muslims from becoming leaders in Muslim countries. However, other Muslim scholars such as Shafi Usmani see this as forbidding only "indiscriminating intimacy" which might confuse the "distinctive hallmarks of Islam", while all other equitable relations as being allowed. Ghamidi in the context of his Itmam al-Hujjah interpretation of Islam, restricts the subjects of this verse to only the Jews and Christians of the Muslim Prophet's time. Others argue that only belligerent non-Muslims are being referenced here. Verse 51 is preserved in the ;an‘;’1 lower text.

Verse 54
O true believers, whoever of you apostatizeth from his religion, GOD will certainly bring other people to supply his place, whom he will love, and who will love him; who shall be humble towards the believers; but severe to the unbelievers: they shall fight for the religion of GOD, and shall not fear the obloquy of the detractor. This is the bounty of GOD, he bestoweth it on whom he pleaseth: GOD is extensive and wise.
Verse 54 is also interesting in relation to who the "beloved" are; some hadith view it as being Abu Musa al-Ashari.[Quran 5:54] Verse 54 is preserved in the ;an‘;’1 lower text.

Shia' view
On the Shia interpretation of this verse, God used the singular form "waliyyukum" implying the "wilayah" (Guardianship of the believers) is a single project. In other words, the "wilayah" of the messenger and that of the Ali springs from the of God's wilayah. The word "wali" in the context of this verse cannot mean "friend" because there is not a single verse in the Quran where God says that any one of his messengers is a friend or helper of their followers. Further if the verse implied "wilayah" in the sense of friend or helper, then the singular form "waliyyukum" would not have been used but the plural form "awliya'ukum" would be appropriate because the "friendship" of God is unique.[citation needed]

Tahir ul Qadri writes regarding this verse: A hadith attributed to Ammar bin Yasir reports:[citation needed]

A beggar came up to 'Ali and stood beside him. He was kneeling in prayer. He ('Ali) pulled out his ring and he gave the ring to the beggar. Then 'Ali called on the Prophet and told him the news. At this occasion, this verse was revealed to him: (Surely your (helping) friend is Allah and His Messenger and (along with them) are the believers who establish prayers, pay zakah and bow down (physical state of bowing down during charity). Allah's Messenger read out the verse and said: One who has me as his master has 'Ali as his master. O Allah! Be his friend who befriends him ('Ali) and be his enemy who is his enemy.
Sunnis tend to view this with differing views.
Shi'as tend to view this as Sahih.

Verses 72 and 73
The Quran: An Encyclopedia says, "The Quran’s objection to Christian practice is Christianity’s shirk, its worship of Jesus, Mary and the saints ‘in derogation of Allah’. There is no justification in believing in the Trinity, for Jesus never would have condoned such a concept". In Sahih International: "(72) They have certainly disbelieved who say, " Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah, my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire And there are not for the wrongdoers any helpers. (73) They have certainly disbelieved who say, Allah is the third of three. And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment."[Quran 5:72–73]

Verse 90
In Verse 90 it says, "O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful." This is a clear ruling in The Quran for Muslims to avoid alcohol and gambling.

Gnostic interpretation
In the Apocryphon of John, a work used in Gnosticism, Cain and Abel are Archons, being the offspring of the lesser god or Demiurge called Yaldabaoth, placed over the elements of fire, wind, water and earth. In this narrative their true names are Yahweh and Elohim, but they are given their earthly names as a form of deception.

Legacy and symbolism

Allusions to Cain and Abel as an archetype of fratricide appear in numerous references and retellings, through medieval art and Shakespearean works up to present day fiction.

A millennia-old explanation for Cain being capable of murder is that he may have been the offspring of a fallen angel or Satan himself, rather than being from Adam.

A treatise on Christian Hermeticism, Meditations on the Tarot: A Journey into Christian Hermeticism, describes the biblical account of Cain and Abel as a myth, in that it expresses, in a form narrated for a particular case, an "eternal" idea. It argues that brothers can become mortal enemies through the very fact that they worship the same God in the same way. According to the author, the source of religious wars is revealed. It is not the difference in dogma or ritual which is the cause, but the "pretention to equality" or "the negation of hierarchy."

There were other, minor traditions concerning Cain and Abel, of both older and newer date. The apocryphal Life of Adam and Eve tells of Eve having a dream in which Cain drank his brother's blood. In an attempt to prevent the prophecy from happening the two young men are separated and given different jobs.

Cultural references
Like other prominent biblical figures, Cain and Abel appear in many works of art, including works by Titian, Peter Paul Rubens and William Blake.

Multiple plays also showcase similar stories. In William Shakespeare's Hamlet, the characters King Claudius and King Hamlet are parallels of Cain and Abel. Lord Byron also rewrote and dramatized the story in his own play Cain (1821), viewing Cain as symbolic of a sanguine temperament, provoked by Abel's hypocrisy and sanctimony. The 2008 Danish stage play Biblen discusses and reenacts various Biblical stories, including Abel's murder by Cain.

Many novels feature the characters, or are closely based on them. Miguel de Unamuno's 1917 novel Abel S;nchez: A Story of a Passion is a re-telling of the Cain and Abel story. John Steinbeck's 1952 novel East of Eden (also a 1955 film) refers in its title to Cain's exile and contains discussions of the Cain and Abel story which then play out in the plot. James Baldwin's 1957 short story, "Sonny's Blues", has been seen as alluding to the Cain and Abel story. Author Daniel Quinn, first in his novel Ishmael (1992) and later in The Story of B (1996), proposes that the story of Cain and Abel is an account of early Semitic herdsmen observing the beginnings of what he calls totalitarian agriculture, with Cain representing the first 'modern' agriculturists and Abel the pastoralists.

They have also featured in TV series and, if allegorically, on the big screen. In Dallas (1978), Bobby and J.R. Ewing have been described as variations of Cain and Abel. More direct references include the appearance of Cain and Abel as characters in DC Comics since the 1950s. In 1989, Neil Gaiman made the two recurring characters in his comic series The Sandman. In Darren Aronofsky's allegorical film Mother! (2017), the characters "oldest son" and "younger brother" represent Cain and Abel.

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Warship or Worship in Ukraine
FIGHT or FLIGHT

ALL WARS ARE RELIGIOUS IN NATURE
We have a choice to pray for peace or to pray to win the war, not only war in Ukraine but also war with evil demons inside our hearts and minds! We all either stay and fight for what we believe in, (our freedom, our rights, our family, our pride, our flag, our future, our nation, our homeland), or run to save our lives and lives of those who we love and care for)!

…

Gospel According to St Matthew Chapter 11 Verses 1 - 28

John sends his disciples to Christ, who upbraids the Jews for their incredulity, and calls to him such as are sensible of their burdens.

[1] And it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from thence, to teach and preach in their cities. [2] Now when John had heard in prison the works of Christ: sending two of his disciples he said to him: [3] Art thou he that art to come, or look we for another? [4] And Jesus making answer said to them: Go and relate to John what you have heard and seen. [5] The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them.
[6] And blessed is he that shall not be scandalized in me. [7] And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind? [8] But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings. [9] But what went you out to see? a prophet? yea I tell you, and more than a prophet. [10] For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.

Interpretation of the verse 6
…“[6] "Scandalized in me": That is, who shall not take occasion of scandal or offence from my humility, and the disgraceful death of the cross which I shall endure.”…

[11] Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he. [12] And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away. [13] For all the prophets and the law prophesied until John: [14] And if you will receive it, he is Elias that is to come. [15] He that hath ears to hear, let him hear.
[12] "Suffereth violence": It is not to be obtained but by main force, by using violence upon ourselves, by mortification and penance, and resisting our perverse inclinations.

Interpretation of the Verse 14
…“[14] "He is Elias": Not in person, but in spirit. St. Luke 1. 17.”…

[16] But whereunto shall I esteem this generation to be like? It is like to children sitting in the market place. [17] Who crying to their companions say: We have piped to you, and you have not danced: we have lamented, and you have not mourned. [18] For John came neither eating nor drinking; and they say: He hath a devil. [19] The Son of man came eating and drinking, and they say: Behold a man that is a glutton and a wine drinker, a friend of publicans and sinners. And wisdom is justified by her children. [20] Then began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance.
[21] Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes. [22] But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. [23] And thou Capharnaum, shalt thou be exalted up to heaven? thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day. [24] But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. [25] At that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones.
[26] Yea, Father; for so hath it seemed good in thy sight. [27] All things are delivered to me by my Father. And no one knoweth the Son, but the Father: neither doth any one know the Father, but the Son, and he to whom it shall please the Son to reveal him. [28] Come to me, all you that labour, and are burdened, and I will refresh you. [29] Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls. [30] For my yoke is sweet and my burden light.

…

Fight-or-flight response
Physiological reaction to a perceived threat or harmful event
For other uses, see Fight or Flight (disambiguation).

Dog circling in on a cat with an arched back
A dog on hind legs and a cat hissing with an arched back
A dog and cat expressing the fight (top) and flight (bottom) response simultaneously.
This response is recognised as the first stage of the general adaptation syndrome that regulates stress responses among vertebrates and other organisms.

Name

Physiology
Autonomic nervous system
See also: Autonomic nervous system
The autonomic nervous system is a control system that acts largely unconsciously and regulates heart rate, digestion, respiratory rate, pupillary response, urination, and sexual arousal. This system is the primary mechanism in control of the fight-or-flight response and its role is mediated by two different components: the sympathetic nervous system and the parasympathetic nervous system.

Sympathetic nervous system
See also: Sympathetic nervous system
The sympathetic nervous system originates in the spinal cord and its main function is to activate the physiological changes that occur during the fight-or-flight response. This component of the autonomic nervous system utilises and activates the release of norepinephrine in the reaction.

Parasympathetic nervous system
See also: Parasympathetic nervous system
The parasympathetic nervous system originates in the sacral spinal cord and medulla, physically surrounding the sympathetic origin, and works in concert with the sympathetic nervous system. Its main function is to activate the "rest and digest" response and return the body to homeostasis after the fight or flight response. This system utilises and activates the release of the neurotransmitter acetylcholine.

Reaction

An infographic displaying the fight-or-flight response
The reaction begins in the amygdala, which triggers a neural response in the hypothalamus. The initial reaction is followed by activation of the pituitary gland and secretion of the hormone ACTH. The adrenal gland is activated almost simultaneously, via the sympathetic nervous system, and releases the hormone epinephrine. The release of chemical messengers results in the production of the hormone cortisol, which increases blood pressure, blood sugar, and suppresses the immune system. The initial response and subsequent reactions are triggered in an effort to create a boost of energy. This boost of energy is activated by epinephrine binding to liver cells and the subsequent production of glucose. Additionally, the circulation of cortisol functions to turn fatty acids into available energy, which prepares muscles throughout the body for response. Catecholamine hormones, such as adrenaline (epinephrine) or noradrenaline (norepinephrine), facilitate immediate physical reactions associated with a preparation for violent muscular action and:

Acceleration of heart and lung action
Paling or flushing, or alternating between both
Inhibition of stomach and upper-intestinal action to the point where digestion slows down or stops
General effect on the sphincters of the body
Constriction of blood vessels in many parts of the body
Liberation of metabolic energy sources (particularly fat and glycogen) for muscular action
Dilation of blood vessels for muscles
Inhibition of the lacrimal gland (responsible for tear production) and salivation
Dilation of pupil (mydriasis)
Relaxation of bladder
Inhibition of erection
Auditory exclusion (loss of hearing)
Tunnel vision (loss of peripheral vision)
Disinhibition of spinal reflexes
Shaking
Function of physiological changes
The physiological changes that occur during the fight or flight response are activated in order to give the body increased strength and speed in anticipation of fighting or running. Some of the specific physiological changes and their functions include:

Increased blood flow to the muscles activated by diverting blood flow from other parts of the body.
Increased blood pressure, heart rate, blood sugars, and fats in order to supply the body with extra energy.
The blood clotting function of the body speeds up in order to prevent excessive blood loss in the event of an injury sustained during the response.
Increased muscle tension in order to provide the body with extra speed and strength.
Emotional components
Emotion regulation
See also: Emotional self-regulation
In the context of the fight or flight response, emotional regulation is used proactively to avoid threats of stress or to control the level of emotional arousal.

Emotional reactivity
During the reaction, the intensity of emotion that is brought on by the stimulus will also determine the nature and intensity of the behavioral response. Individuals with higher levels of emotional reactivity may be prone to anxiety and aggression, which illustrates the implications of appropriate emotional reaction in the fight or flight response.

Cognitive components
Content specificity
The specific components of cognitions in the fight or flight response seem to be largely negative. These negative cognitions may be characterised by: attention to negative stimuli, the perception of ambiguous situations as negative, and the recurrence of recalling negative words. There also may be specific negative thoughts associated with emotions commonly seen in the reaction.

Perception of control
See also: Control (psychology)
Perceived control relates to an individual's thoughts about control over situations and events. Perceived control should be differentiated from actual control because an individual's beliefs about their abilities may not reflect their actual abilities. Therefore, overestimation or underestimation of perceived control can lead to anxiety and aggression.

Social information processing
See also: Social information processing (cognition)
The social information processing model proposes a variety of factors that determine behavior in the context of social situations and preexisting thoughts. The attribution of hostility, especially in ambiguous situations, seems to be one of the most important cognitive factors associated with the fight or flight response because of its implications towards aggression.

Other animals
Evolutionary perspective
An evolutionary psychology explanation is that early animals had to react to threatening stimuli quickly and did not have time to psychologically and physically prepare themselves. The fight or flight response provided them with the mechanisms to rapidly respond to threats against survival.

Examples
A typical example of the stress response is a grazing zebra. If the zebra sees a lion closing in for the kill, the stress response is activated as a means to escape its predator. The escape requires intense muscular effort, supported by all of the body's systems. The sympathetic nervous system’s activation provides for these needs. A similar example involving fight is of a cat about to be attacked by a dog. The cat shows accelerated heartbeat, piloerection (hair standing on end), and pupil dilation, all signs of sympathetic arousal. Note that the zebra and cat still maintain homeostasis in all states.

In July 1992, Behavioral Ecology published experimental research conducted by biologist Lee A. Dugatkin where guppies were sorted into "bold", "ordinary", and "timid" groups based upon their reactions when confronted by a smallmouth bass (i.e. inspecting the predator, hiding, or swimming away) after which the guppies were left in a tank with the bass. After 60 hours, 40 percent of the timid guppies and 15 percent of the ordinary guppies survived while none of the bold guppies did.

Varieties of responses

Bison hunted by dogs

Other animals have alternative self-protection methods. Some species of cold-blooded animals change color swiftly to camouflage themselves. These responses are triggered by the sympathetic nervous system, but, in order to fit the model of fight or flight, the idea of flight must be broadened to include escaping capture either in a physical or sensory way. Thus, flight can be disappearing to another location or just disappearing in place, and fight and flight are often combined in a given situation.

The fight or flight actions also have polarity – the individual can either fight against or flee from something that is threatening, such as a hungry lion, or fight for or fly towards something that is needed, such as the safety of the shore from a raging river.

A threat from another animal does not always result in immediate fight or flight. There may be a period of heightened awareness, during which each animal interprets behavioral signals from the other. Signs such as paling, piloerection, immobility, sounds, and body language communicate the status and intentions of each animal. There may be a sort of negotiation, after which fight or flight may ensue, but which might also result in playing, mating, or nothing at all. An example of this is kittens playing: each kitten shows the signs of sympathetic arousal, but they never inflict real damage.

…

In spirit and truth.
 One gathers in churches and parsonages, for worship services and worship meetings, one hires a worship leader whose task is to construct a kind of emotional state, where one in a kind of carnal intoxication of joy must collectively worship God.  These are not true worshippers. So you think God is,
 so easy to deceive that by such a parody and imitation of the truth one can positively influence God.
 Gospel of John 4: 23-24.
 The time has come for true worshipers to worship the Father in spirit and in truth.  For these are the worshipers whom the Father seeks.  God is spirit and those who worship him must worship in spirit and in truth.  One does not believe that God can hear the difference between a carnally edified worship and a worship in spirit and truth.
 Exodus 32: 17-19.
 When Moses came down from Mount Sinai, with the stone tablets described, Joshua and Moses heard a great noise, from the noisy Israelites in the camp, Joshua heard the noise as a war alarm, but Moses heard at once that it was not victory or victory. battle cry, it was singing.  It was the carnal worship of a golden calf that they worshipped.  When Moses could immediately hear what was contained in the noise and the song, don't you also think that God sees through the kind of singing and worship that is practiced in the churches and the churches?  When Moses approached the camp and saw the calf and the dancing, his anger exploded.
 How do you think God will receive that kind of collective carnal worship and dancing? I wonder if his wrath will also flare up when he sees and hears this human carnal notion that he has engaged in.  God does not want such worshipers.  God seeks true worshipers who worship him in spirit and in truth.  True worshipers are worshipers who overflow with joy, gratitude to God for the great love and care God has shown them.  Such worship, in spirit and truth, does not happen in collectively planned events.  It happens in everyday life when God allows our cup to overflow with joy and gratitude.
 Hebrews 1.9.
 You loved righteousness and hated unrighteousness, so God anointed you with the oil of gladness.  When joy comes from the fact that God has esteemed us by faith and loved his righteousness and hated unrighteousness, then God fills us with the oil of gladness so that our cup overflows with gratitude and worship to God.  Those worshipers are what God is looking for, they are worshipers in spirit and in truth.
 Matthew 6:33.
 Therefore, we must seek the kingdom of God and his righteousness, then we must obtain all else in surcharge.
Those who seek his righteousness deny God no good, he gives them all they need and fills their cup to overflowing with the oil of joy and true spiritual worship. When God fills us with the oil of joy, then our worship becomes spiritual, in spirit and in truth, for the oil of joy is the fruit of the spirit.
 Galatians 5: 22-23.
 The fruit of the Spirit is love, joy, peace, patience, meekness, gentleness, goodness, faithfulness, etc. Those who come before God in gratitude, filled with these fruits, worship in spirit and in truth.  Human carnal worship is a cheap imitation, of true worship in spirit and truth, these worshipers are filled with unrighteous carnal fruits throughout the days.
 Galatians 5: 19-21.
 Fornication, uncleanness, looseness, idolatry, enmity, strife, envy, wrath, anger, selfishness, divisions, envy, and much more of the same, and then one comes with all his fleshly uncleanness and has to worship God, this is not true Worship.  In the ears of God it is noise, ore that resounds and bells that ring.  But those who come before God in the worship of the spirit and of truth, filled with the fruits of the spirit, have practiced throughout the days, out of joy and gratitude to God, the love of which we read in
 1 Corinthians 13:4-7.
 They are affectionate, patient, gentle, not jealous and do not brag and do not puff themselves up, do not do anything indecent, do not seek their own, do not get excited, do not bear grudges, but are quick to forgive, do not rejoice in unrighteousness, but rejoice in the truth, endure all things, hope all things.  These
 Worshippers are worshippers in spirit and in truth.
 2 Timothy 2:19.
 God's solid foundation stands unshaken, sealed with this inscription: The Lord knows those who belong to him, and anyone who mentions the name of the Lord must abstain from unrighteousness.
 Gospel of John 10: 27-28.
 My sheep hear my voice and I know them and they follow me and I give them eternal life and they will not perish forever but will have eternal life.  These are true worshipers in spirit and in truth.
 Galatians 5:21.
 Unlike carnal worshipers, they will not inherit the kingdom of God.

…

Reality vs Imagination 

Reality: Perun worshipers, glorious Azov are sacrificing their lives in Mariupol for the freedom of transgenders and feminists in Paris, when whole civilized world watching this Horror Reality Show, and paying billions in taxes and high oil and gas prices, world is facing nuclear war, pandemics, hunger, and total extinction of human race, yet best thing we as humans can do is build more bombs, and keep THE FLAME OF LIBERTY AND WAR BURNING, by moving war from one country to another, and it’s all done in THE NAME OF GOD, but really it’s all about inequality and 1% of humans who control all the money in the world and do not care for all the horrors and deaths the war brings, as long as their comfort and way of life is undisturbed!

Imagination: None of this is real, universe is a hologram projected by our sick brain!

It’s something only humans can do, live in two different realities, all other living spices are in total peace with nature and themselves. They live with no worries about death and taxes!

…

Imagine
John Winston Lennon

Imagine there's no heaven
It's easy if you try
No hell below us
Above us, only sky
Imagine all the people
Livin' for today
Ah
Imagine there's no countries
It isn't hard to do
Nothing to kill or die for
And no religion, too
Imagine all the people
Livin' life in peace
You
You may say I'm a dreamer
But I'm not the only one
I hope someday you'll join us
And the world will be as one
Imagine no possessions
I wonder if you can
No need for greed or hunger
A brotherhood of man
Imagine all the people
Sharing all the world
You
You may say I'm a dreamer
But I'm not the only one
I hope someday you'll join us
And the world will live as one

…

The Federal Empire Lyrics
"What Are We Fighting For"

This isn't a game yeah
When mothers are crying
Watching their children die in vain

I'm praying for peace now
I saw all the conflict
Somehow there's got to be a change

No one wins when people die
Doesn't matter which side
Love will never make it out alive

What are we fighting for
I don't know why
An eye for an eye will leave the whole world blind
What are we fighting for
I don't know why

What are we fighting for
I don't know why
Money, religion, or power all the time
What are we fighting for
I don't know why

The price of our freedom
Is blood in the water
We're looking for hope what will it take

We keep on repeating
The fate of our fathers
Somehow there's got to be a change

No one wins when people die
Doesn't matter which side
Love will never make it out alive

What are we fighting for
I don't know why
An eye for an eye will leave the whole world blind
What are we fighting for
I don't know why

What are we fighting for
I don't know why
Money, religion, or power all the time
What are we fighting for
I don't know why

What are we fighting for
I don't know why
An eye for an eye will leave the whole world blind
What are we fighting for
I don't know why

What are we fighting for
I don't know why
Money, religion, or power all the time
What are we fighting for
I don't know why

…

Feminism
Movements and ideologies aimed at establishing gender equality
"Feminist" and "Feminists" redirect here. For other uses, see Feminists (disambiguation).
Feminism is a range of socio-political movements and ideologies that aim to define and establish the political, economic, personal, and social equality of the sexes. Feminism incorporates the position that societies prioritize the male point of view, and that women are treated unjustly within those societies. Efforts to change that include fighting against gender stereotypes and establishing educational, professional, and interpersonal opportunities and outcomes for women that are equal to those for men.

Feminist movements have campaigned and continue to campaign for women's rights, including the right to: vote, hold public office, work, earn equal pay, own property, receive education, enter contracts, have equal rights within marriage, and maternity leave. Feminists have also worked to ensure access to contraception, legal abortions and social integration, and to protect women and girls from rape, sexual harassment, and domestic violence. Changes in female dress standards and acceptable physical activities for females have often been part of feminist movements.

Some scholars consider feminist campaigns to be a main force behind major historical societal changes for women's rights, particularly in the West, where they are near-universally credited with achieving women's suffrage, gender-neutral language, reproductive rights for women (including access to contraceptives and abortion), and the right to enter into contracts and own property. Although feminist advocacy is, and has been, mainly focused on women's rights, some feminists argue for the inclusion of men's liberation within its aims, because they believe that men are also harmed by traditional gender roles. Feminist theory, which emerged from feminist movements, aims to understand the nature of gender inequality by examining women's social roles and lived experience; feminist theorists have developed theories in a variety of disciplines in order to respond to issues concerning gender.

Numerous feminist movements and ideologies have developed over the years and represent different viewpoints and aims. Traditionally, since the 19th century, first-wave liberal feminism that sought political and legal equality through reforms within a liberal democratic framework was contrasted with labour-based proletarian women's movements that over time developed into socialist and Marxist feminism based on class struggle theory. Since the 1960s, both of these traditions are also contrasted with radical feminism that arose from the radical wing of second-wave feminism and that calls for a radical reordering of society to eliminate male supremacy; together liberal, socialist and radical feminism are sometimes called the "Big Three" schools of feminist thought.

Since the late 20th century, many newer forms of feminisms have emerged. Some forms of feminism have been criticized for taking into account only white, middle class, college-educated, heterosexual, or cisgender perspectives. These criticisms have led to the creation of ethnically specific or multicultural forms of feminism, such as black feminism and intersectional feminism. 

History

Terminology

Mary Wollstonecraft is seen by many as a founder of feminism due to her 1792 book titled A Vindication of the Rights of Woman in which she argues for women's education. Charles Fourier, a utopian socialist and French philosopher, is credited with having coined the word "f;minisme" in 1837. The words "f;minisme" ("feminism") and "f;ministe" ("feminist") first appeared in France and the Netherlands in 1872, Great Britain in the 1890s, and the United States in 1910. The Oxford English Dictionary dates the first appearance in English in this meaning back to 1895. Depending on the historical moment, culture and country, feminists around the world have had different causes and goals. Most western feminist historians contend that all movements working to obtain women's rights should be considered feminist movements, even when they did not (or do not) apply the term to themselves. Other historians assert that the term should be limited to the modern feminist movement and its descendants. Those historians use the label "protofeminist" to describe earlier movements.

Waves

The history of the modern western feminist movement is divided into four "waves".
The first comprised women's suffrage movements of the 19th and early-20th centuries, promoting women's right to vote. The second wave, the women's liberation movement, began in the 1960s and campaigned for legal and social equality for women. In or around 1992, a third wave was identified, characterized by a focus on individuality and diversity. Additionally, some have argued for the existence of a fourth wave, starting around 2012, which has used social media to combat sexual harassment, violence against women and rape culture; it is best known for the Me Too movement.

19th and early-20th centuries

Main article: First-wave feminism
First-wave feminism was a period of activity during the 19th and early-20th centuries. In the UK and US, it focused on the promotion of equal contract, marriage, parenting, and property rights for women. New legislation included the Custody of Infants Act 1839 in the UK, which introduced the tender years doctrine for child custody and gave women the right of custody of their children for the first time. Other legislation, such as the Married Women's Property Act 1870 in the UK and extended in the 1882 Act, became models for similar legislation in other British territories. Victoria passed legislation in 1884 and New South Wales in 1889; the remaining Australian colonies passed similar legislation between 1890 and 1897. With the turn of the 19th century, activism focused primarily on gaining political power, particularly the right of women's suffrage, though some feminists were active in campaigning for women's sexual, reproductive, and economic rights too.
Women's suffrage (the right to vote and stand for parliamentary office) began in Britain's Australasian colonies at the close of the 19th century, with the self-governing colonies of New Zealand granting women the right to vote in 1893; South Australia followed suit with the Constitutional Amendment (Adult Suffrage) Act 1894 in 1894. This was followed by Australia granting female suffrage in 1902.
In Britain, the suffragettes and suffragists campaigned for the women's vote, and in 1918 the Representation of the People Act was passed granting the vote to women over the age of 30 who owned property. In 1928, this was extended to all women over 21. Emmeline Pankhurst was the most notable activist in England. Time named her one of the 100 Most Important People of the 20th Century, stating: "she shaped an idea of women for our time; she shook society into a new pattern from which there could be no going back." In the US, notable leaders of this movement included Lucretia Mott, Elizabeth Cady Stanton, and Susan B. Anthony, who each campaigned for the abolition of slavery before championing women's right to vote. These women were influenced by the Quaker theology of spiritual equality, which asserts that men and women are equal under God. In the US, first-wave feminism is considered to have ended with the passage of the Nineteenth Amendment to the United States Constitution (1919), granting women the right to vote in all states. The term first wave was coined retroactively when the term second-wave feminism came into use.
During the late Qing period and reform movements such as the Hundred Days' Reform, Chinese feminists called for women's liberation from traditional roles and Neo-Confucian gender segregation. Later, the Chinese Communist Party created projects aimed at integrating women into the workforce, and claimed that the revolution had successfully achieved women's liberation.
According to Nawar al-Hassan Golley, Arab feminism was closely connected with Arab nationalism. In 1899, Qasim Amin, considered the "father" of Arab feminism, wrote The Liberation of Women, which argued for legal and social reforms for women. He drew links between women's position in Egyptian society and nationalism, leading to the development of Cairo University and the National Movement. In 1923 Hoda Shaarawi founded the Egyptian Feminist Union, became its president and a symbol of the Arab women's rights movement.
The Iranian Constitutional Revolution in 1905 triggered the Iranian women's movement, which aimed to achieve women's equality in education, marriage, careers, and legal rights. However, during the Iranian revolution of 1979, many of the rights that women had gained from the women's movement were systematically abolished, such as the Family Protection Law.
Mid-20th century
By the mid-20th century, women still lacked significant rights.
In France, women obtained the right to vote only with the Provisional Government of the French Republic of 21 April 1944. The Consultative Assembly of Algiers of 1944 proposed on 24 March 1944 to grant eligibility to women but following an amendment by Fernard Grenier, they were given full citizenship, including the right to vote. Grenier's proposition was adopted 51 to 16. In May 1947, following the November 1946 elections, the sociologist Robert Verdier minimized the "gender gap", stating in Le Populaire that women had not voted in a consistent way, dividing themselves, as men, according to social classes. During the baby boom period, feminism waned in importance. Wars (both World War I and World War II) had seen the provisional emancipation of some women, but post-war periods signalled the return to conservative roles.
In Switzerland, women gained the right to vote in federal elections in 1971;[better source needed] but in the canton of Appenzell Innerrhoden women obtained the right to vote on local issues only in 1991, when the canton was forced to do so by the Federal Supreme Court of Switzerland. In Liechtenstein, women were given the right to vote by the women's suffrage referendum of 1984. Three prior referendums held in 1968, 1971 and 1973 had failed to secure women's right to vote.

Photograph of American women replacing men fighting in Europe, 1945
Feminists continued to campaign for the reform of family laws which gave husbands control over their wives. Although by the 20th century coverture had been abolished in the UK and US, in many continental European countries married women still had very few rights. For instance, in France, married women did not receive the right to work without their husband's permission until 1965. Feminists have also worked to abolish the "marital exemption" in rape laws which precluded the prosecution of husbands for the rape of their wives. Earlier efforts by first-wave feminists such as Voltairine de Cleyre, Victoria Woodhull and Elizabeth Clarke Wolstenholme Elmy to criminalize marital rape in the late 19th century had failed; this was only achieved a century later in most Western countries, but is still not achieved in many other parts of the world.
French philosopher Simone de Beauvoir provided a Marxist solution and an existentialist view on many of the questions of feminism with the publication of Le Deuxi;me Sexe (The Second Sex) in 1949. The book expressed feminists' sense of injustice. Second-wave feminism is a feminist movement beginning in the early 1960s and continuing to the present; as such, it coexists with third-wave feminism. Second-wave feminism is largely concerned with issues of equality beyond suffrage, such as ending gender discrimination.
Second-wave feminists see women's cultural and political inequalities as inextricably linked and encourage women to understand aspects of their personal lives as deeply politicized and as reflecting sexist power structures. The feminist activist and author Carol Hanisch coined the slogan "The Personal is Political", which became synonymous with the second wave.
Second- and third-wave feminism in China has been characterized by a reexamination of women's roles during the communist revolution and other reform movements, and new discussions about whether women's equality has actually been fully achieved.
In 1956, President Gamal Abdel Nasser of Egypt initiated "state feminism", which outlawed discrimination based on gender and granted women's suffrage, but also blocked political activism by feminist leaders. During Sadat's presidency, his wife, Jehan Sadat, publicly advocated further women's rights, though Egyptian policy and society began to move away from women's equality with the new Islamist movement and growing conservatism. However, some activists proposed a new feminist movement, Islamic feminism, which argues for women's equality within an Islamic framework.
In Latin America, revolutions brought changes in women's status in countries such as Nicaragua, where feminist ideology during the Sandinista Revolution aided women's quality of life but fell short of achieving a social and ideological change.
In 1963, Betty Friedan's book The Feminine Mystique helped voice the discontent that American women felt. The book is widely credited with sparking the beginning of second-wave feminism in the United States. Within ten years, women made up over half the First World workforce.
Late 20th and early 21st centuries
Third-wave feminism

Third-wave feminism is traced to the emergence of the riot grrrl feminist punk subculture in Olympia, Washington, in the early 1990s, and to Anita Hill's televised testimony in 1991—to an all-male, all-white Senate Judiciary Committee—that Clarence Thomas, nominated for the Supreme Court of the United States, had sexually harassed her. The term third wave is credited to Rebecca Walker, who responded to Thomas's appointment to the Supreme Court with an article in Ms. magazine, "Becoming the Third Wave" (1992). She wrote:
So I write this as a plea to all women, especially women of my generation: Let Thomas' confirmation serve to remind you, as it did me, that the fight is far from over. Let this dismissal of a woman's experience move you to anger. Turn that outrage into political power. Do not vote for them unless they work for us. Do not have sex with them, do not break bread with them, do not nurture them if they don't prioritize our freedom to control our bodies and our lives. I am not a post-feminism feminist. I am the Third Wave.
Third-wave feminism also sought to challenge or avoid what it deemed the second wave's essentialist definitions of femininity, which, third-wave feminists argued, over-emphasized the experiences of upper middle-class white women. Third-wave feminists often focused on "micro-politics" and challenged the second wave's paradigm as to what was, or was not, good for women, and tended to use a post-structuralist interpretation of gender and sexuality. Feminist leaders rooted in the second wave, such as Gloria Anzald;a, bell hooks, Chela Sandoval, Cherr;e Moraga, Audre Lorde, Maxine Hong Kingston, and many other non-white feminists, sought to negotiate a space within feminist thought for consideration of race-related subjectivities. Third-wave feminism also contained internal debates between difference feminists, who believe that there are important psychological differences between the sexes, and those who believe that there are no inherent psychological differences between the sexes and contend that gender roles are due to social conditioning.
Standpoint theory
Standpoint theory is a feminist theoretical point of view stating that a person's social position influences their knowledge. This perspective argues that research and theory treat women and the feminist movement as insignificant and refuses to see traditional science as unbiased. Since the 1980s, standpoint feminists have argued that the feminist movement should address global issues (such as rape, incest, and prostitution) and culturally specific issues (such as female genital mutilation in some parts of Africa and Arab societies, as well as glass ceiling practices that impede women's advancement in developed economies) in order to understand how gender inequality interacts with racism, homophobia, classism and colonization in a "matrix of domination".

Fourth-wave feminism

Fourth-wave feminism is a proposed extension of third-wave feminism which corresponds to a resurgence in interest in feminism beginning around 2012 and associated with the use of social media. According to feminist scholar Prudence Chamberlain, the focus of the fourth wave is justice for women and opposition to sexual harassment and violence against women. Its essence, she writes, is "incredulity that certain attitudes can still exist".
Fourth-wave feminism is "defined by technology", according to Kira Cochrane, and is characterized particularly by the use of Facebook, Twitter, Instagram, YouTube, Tumblr, and blogs such as Feministing to challenge misogyny and further gender equality.

Issues that fourth-wave feminists focus on include street and workplace harassment, campus sexual assault and rape culture. Scandals involving the harassment, abuse, and murder of women and girls have galvanized the movement. These have included the 2012 Delhi gang rape, 2012 Jimmy Savile allegations, the Bill Cosby allegations, 2014 Isla Vista killings, 2016 trial of Jian Ghomeshi, 2017 Harvey Weinstein allegations and subsequent Weinstein effect, and the 2017 Westminster sexual scandals.

Examples of fourth-wave feminist campaigns include the Everyday Sexism Project, No More Page 3, Stop Bild Sexism, Mattress Performance, 10 Hours of Walking in NYC as a Woman, #YesAllWomen, Free the Nipple, One Billion Rising, the 2017 Women's March, the 2018 Women's March, and the #MeToo movement. In December 2017, Time magazine chose several prominent female activists involved in the #MeToo movement, dubbed "the silence breakers", as Person of the Year.
Postfeminism
Main article: Postfeminism
The term postfeminism is used to describe a range of viewpoints reacting to feminism since the 1980s. While not being "anti-feminist", postfeminists believe that women have achieved second wave goals while being critical of third- and fourth-wave feminist goals. The term was first used to describe a backlash against second-wave feminism, but it is now a label for a wide range of theories that take critical approaches to previous feminist discourses and includes challenges to the second wave's ideas. Other postfeminists say that feminism is no longer relevant to today's society. Amelia Jones has written that the postfeminist texts which emerged in the 1980s and 1990s portrayed second-wave feminism as a monolithic entity. Dorothy Chunn describes a "blaming narrative" under the postfeminist moniker, where feminists are undermined for continuing to make demands for gender equality in a "post-feminist" society, where "gender equality has (already) been achieved". According to Chunn, "many feminists have voiced disquiet about the ways in which rights and equality discourses are now used against them".

Theory

Main article: Feminist theory
See also: Gynocriticism and ;criture f;minine
Feminist theory is the extension of feminism into theoretical or philosophical fields. It encompasses work in a variety of disciplines, including anthropology, sociology, economics, women's studies, literary criticism, art history, psychoanalysis, and philosophy. Feminist theory aims to understand gender inequality and focuses on gender politics, power relations, and sexuality. While providing a critique of these social and political relations, much of feminist theory also focuses on the promotion of women's rights and interests. Themes explored in feminist theory include discrimination, stereotyping, objectification (especially sexual objectification), oppression, and patriarchy. In the field of literary criticism, Elaine Showalter describes the development of feminist theory as having three phases. The first she calls "feminist critique", in which the feminist reader examines the ideologies behind literary phenomena. The second Showalter calls "gynocriticism", in which the "woman is producer of textual meaning". The last phase she calls "gender theory", in which the "ideological inscription and the literary effects of the sex/gender system are explored".
This was paralleled in the 1970s by French feminists, who developed the concept of ;criture f;minine (which translates as "female or feminine writing"). H;l;ne Cixous argues that writing and philosophy are phallocentric and along with other French feminists such as Luce Irigaray emphasize "writing from the body" as a subversive exercise. The work of Julia Kristeva, a feminist psychoanalyst and philosopher, and Bracha Ettinger, artist and psychoanalyst, has influenced feminist theory in general and feminist literary criticism in particular. However, as the scholar Elizabeth Wright points out, "none of these French feminists align themselves with the feminist movement as it appeared in the Anglophone world". More recent feminist theory, such as that of Lisa Lucile Owens, has concentrated on characterizing feminism as a universal emancipatory movement.

Movements and ideologies

Main article: Feminist movements and ideologies
Many overlapping feminist movements and ideologies have developed over the years. Feminism is often divided into three main traditions called liberal, radical and socialist/Marxist feminism, sometimes known as the "Big Three" schools of feminist thought. Since the late 20th century, newer forms of feminisms have also emerged. Some branches of feminism track the political leanings of the larger society to a greater or lesser degree, or focus on specific topics, such as the environment.

Liberal feminism

Main article: Liberal feminism

Elizabeth Cady Stanton, a major figure in 19th-century liberal feminism
Liberal feminism, also known under other names such as reformist, mainstream, or historically as bourgeois feminism, arose from 19th-century first-wave feminism, and was historically linked to 19th-century liberalism and progressivism, while 19th-century conservatives tended to oppose feminism as such. Liberal feminism seeks equality of men and women through political and legal reform within a liberal democratic framework, without radically altering the structure of society; liberal feminism "works within the structure of mainstream society to integrate women into that structure". During the 19th and early 20th centuries liberal feminism focused especially on women's suffrage and access to education. Former Norwegian supreme court justice and former president of the liberal Norwegian Association for Women's Rights, Karin Maria Bruzelius, has described liberal feminism as "a realistic, sober, practical feminism".

Susan Wendell argues that "liberal feminism is an historical tradition that grew out of liberalism, as can be seen very clearly in the work of such feminists as Mary Wollstonecraft and John Stuart Mill, but feminists who took principles from that tradition have developed analyses and goals that go far beyond those of 18th and 19th century liberal feminists, and many feminists who have goals and strategies identified as liberal feminist ... reject major components of liberalism" in a modern or party-political sense; she highlights "equality of opportunity" as a defining feature of liberal feminism.
Liberal feminism is a very broad term that encompasses many, often diverging modern branches and a variety of feminist and general political perspectives; some historically liberal branches are equality feminism, social feminism, equity feminism, difference feminism, individualist/libertarian feminism and some forms of state feminism, particularly the state feminism of the Nordic countries. The broad field of liberal feminism is sometimes confused with the more recent and smaller branch known as libertarian feminism, which tends to diverge significantly from mainstream liberal feminism. For example, "libertarian feminism does not require social measures to reduce material inequality; in fact, it opposes such measures ... in contrast, liberal feminism may support such requirements and egalitarian versions of feminism insist on them."
Catherine Rottenberg notes that the raison d';tre of classic liberal feminism was "to pose an immanent critique of liberalism, revealing the gendered exclusions within liberal democracy's proclamation of universal equality, particularly with respect to the law, institutional access, and the full incorporation of women into the public sphere." Rottenberg contrasts classic liberal feminism with modern neoliberal feminism which "seems perfectly in sync with the evolving neoliberal order." According to Zhang and Rios, "liberal feminism tends to be adopted by 'mainstream' (i.e., middle-class) women who do not disagree with the current social structure." They found that liberal feminism with its focus on equality is viewed as the dominant and "default" form of feminism.
Some modern forms of feminism that historically grew out of the broader liberal tradition have more recently also been described as conservative in relative terms. This is particularly the case for libertarian feminism which conceives of people as self-owners and therefore as entitled to freedom from coercive interference.

Radical feminism

Radical feminism arose from the radical wing of second-wave feminism and calls for a radical reordering of society to eliminate male supremacy. It considers the male-controlled capitalist hierarchy as the defining feature of women's oppression and the total uprooting and reconstruction of society as necessary. Separatist feminism does not support heterosexual relationships. Lesbian feminism is thus closely related. Other feminists criticize separatist feminism as sexist.

Materialist ideologies

Rosemary Hennessy and Chrys Ingraham say that materialist forms of feminism grew out of Western Marxist thought and have inspired a number of different (but overlapping) movements, all of which are involved in a critique of capitalism and are focused on ideology's relationship to women. Marxist feminism argues that capitalism is the root cause of women's oppression, and that discrimination against women in domestic life and employment is an effect of capitalist ideologies. Socialist feminism distinguishes itself from Marxist feminism by arguing that women's liberation can only be achieved by working to end both the economic and cultural sources of women's oppression. Anarcha-feminists believe that class struggle and anarchy against the state require struggling against patriarchy, which comes from involuntary hierarchy.

Other modern feminisms

Ecofeminism

Ecofeminists see men's control of land as responsible for the oppression of women and destruction of the natural environment. Ecofeminism has been criticized for focusing too much on a mystical connection between women and nature.

Black and postcolonial ideologies

Further information: Intersectional feminism
Sara Ahmed argues that Black and postcolonial feminisms pose a challenge "to some of the organizing premises of Western feminist thought". During much of its history, feminist movements and theoretical developments were led predominantly by middle-class white women from Western Europe and North America. However, women of other races have proposed alternative feminisms. This trend accelerated in the 1960s with the civil rights movement in the United States and the end of Western European colonialism in Africa, the Caribbean, parts of Latin America, and Southeast Asia. Since that time, women in developing nations and former colonies and who are of colour or various ethnicities or living in poverty have proposed additional feminisms. Womanism emerged after early feminist movements were largely white and middle-class. Postcolonial feminists argue that colonial oppression and Western feminism marginalized postcolonial women but did not turn them passive or voiceless. Third-world feminism and indigenous feminism are closely related to postcolonial feminism. These ideas also correspond with ideas in African feminism, motherism, Stiwanism, negofeminism, femalism, transnational feminism, and Africana womanism.
Social constructionist ideologies
Main article: Social construction of gender
In the late 20th century various feminists began to argue that gender roles are socially constructed, and that it is impossible to generalize women's experiences across cultures and histories. Post-structural feminism draws on the philosophies of post-structuralism and deconstruction in order to argue that the concept of gender is created socially and culturally through discourse. Postmodern feminists also emphasize the social construction of gender and the discursive nature of reality; however, as Pamela Abbott et al. write, a postmodern approach to feminism highlights "the existence of multiple truths (rather than simply men and women's standpoints)".

Transgender people

Main article: Feminist views on transgender topics
Third-wave feminists tend to view the struggle for trans rights as an integral part of intersectional feminism. Fourth-wave feminists also tend to be trans-inclusive. The American National Organization for Women (NOW) president Terry O'Neill said the struggle against transphobia is a feminist issue and NOW has affirmed that "trans women are women, trans girls are girls." Several studies have found that people who identify as feminists tend to be more accepting of trans people than those who do not.
An ideology variously known as trans-exclusionary radical feminism (or its acronym, TERF) or gender-critical feminism is critical of the concept of gender identity, transgender rights, holds that biological sex is immutable, and that trans women are not women. These views have been described as transphobic by other feminists.
Cultural movements
Riot grrrls took an anti-corporate stance of self-sufficiency and self-reliance. Riot grrrl's emphasis on universal female identity and separatism often appears more closely allied with second-wave feminism than with the third wave. The movement encouraged and made "adolescent girls' standpoints central", allowing them to express themselves fully. Lipstick feminism is a cultural feminist movement that attempts to respond to the backlash of second-wave radical feminism of the 1960s and 1970s by reclaiming symbols of "feminine" identity such as make-up, suggestive clothing and having a sexual allure as valid and empowering personal choices.

Demographics

According to 2014 Ipsos poll covering 15 developed countries, 53 percent of respondents identified as feminists, and 87% agreed that "women should be treated equally to men in all areas based on their competency, not their gender". However, only 55% of women agreed that they have "full equality with men and the freedom to reach their full dreams and aspirations". Taken together, these studies reflect the importance differentiating between claiming a "feminist identity" and holding "feminist attitudes or beliefs"

United States

According to a 2015 poll, 18 percent of Americans use the label of "feminist" to describe themselves, while 85 percent are feminists in practice as they reported they believe in "equality for women". Despite the popular belief in what feminism stands for, 52 percent did not identify as feminist, 26 percent were unsure, and four percent provided no response.
Sociological research shows that, in the US, increased educational attainment is associated with greater support for feminist issues. In addition, politically liberal people are more likely to support feminist ideals compared to those who are conservative.

United Kingdom

According to numerous polls, 7% of Britons use the label of 'feminist' to describe themselves, with 83% being feminist in practice by saying they support equality of opportunity for women – this included even higher support from men (86%) than women (81%).

Sexuality

Main article: Feminist views on sexuality
Feminist views on sexuality vary, and have differed by historical period and by cultural context. Feminist attitudes to female sexuality have taken a few different directions. Matters such as the sex industry, sexual representation in the media, and issues regarding consent to sex under conditions of male dominance have been particularly controversial among feminists. This debate has culminated in the late 1970s and the 1980s, in what came to be known as the feminist sex wars, which pitted anti-pornography feminism against sex-positive feminism, and parts of the feminist movement were deeply divided by these debates. Feminists have taken a variety of positions on different aspects of the sexual revolution from the 1960s and 70s. Over the course of the 1970s, a large number of influential women accepted lesbian and bisexual women as part of feminism.

Sex industry

Main articles: Sex industry, Feminist views on pornography, Feminist views on prostitution, Feminist sex wars, and Male prostitution § Feminist studies
Opinions on the sex industry are diverse. Feminists who are critical of the sex industry generally see it as the exploitative result of patriarchal social structures which reinforce sexual and cultural attitudes complicit in rape and sexual harassment. Alternately, feminists who support at least part of the sex industry argue that it can be a medium of feminist expression and a means for women to take control of their sexuality. For the views of feminism on male prostitutes see the article on male prostitution.
Feminist views of pornography range from condemnation of pornography as a form of violence against women, to an embracing of some forms of pornography as a medium of feminist expression. Similarly, feminists' views on prostitution vary, ranging from critical to supportive.

Affirming female sexual autonomy

See also: My body, my choice
For feminists, a woman's right to control her own sexuality is a key issue. Feminists such as Catharine MacKinnon argue that women have very little control over their own bodies, with female sexuality being largely controlled and defined by men in patriarchal societies. Feminists argue that sexual violence committed by men is often rooted in ideologies of male sexual entitlement and that these systems grant women very few legitimate options to refuse sexual advances. Feminists argue that all cultures are, in one way or another, dominated by ideologies that largely deny women the right to decide how to express their sexuality, because men under patriarchy feel entitled to define sex on their own terms. This entitlement can take different forms, depending on the culture. In some conservative and religious cultures marriage is regarded as an institution which requires a wife to be sexually available at all times, virtually without limit; thus, forcing or coercing sex on a wife is not considered a crime or even an abusive behaviour. In more liberal cultures, this entitlement takes the form of a general sexualization of the whole culture. This is played out in the sexual objectification of women, with pornography and other forms of sexual entertainment creating the fantasy that all women exist solely for men's sexual pleasure and that women are readily available and desiring to engage in sex at any time, with any man, on a man's terms. In 1968, feminist Anne Koedt argued in her essay The Myth of the Vaginal Orgasm that women's biology and the clitoral orgasm had not been properly analyzed and popularized, because men "have orgasms essentially by friction with the vagina" and not the clitoral area.

Science

Further information: Feminist epistemology
Sandra Harding says that the "moral and political insights of the women's movement have inspired social scientists and biologists to raise critical questions about the ways traditional researchers have explained gender, sex and relations within and between the social and natural worlds." Some feminists, such as Ruth Hubbard and Evelyn Fox Keller, criticize traditional scientific discourse as being historically biased towards a male perspective. A part of the feminist research agenda is the examination of the ways in which power inequities are created or reinforced in scientific and academic institutions. Physicist Lisa Randall, appointed to a task force at Harvard by then-president Lawrence Summers after his controversial discussion of why women may be underrepresented in science and engineering, said, "I just want to see a whole bunch more women enter the field so these issues don't have to come up anymore."
Lynn Hankinson Nelson writes that feminist empiricists find fundamental differences between the experiences of men and women. Thus, they seek to obtain knowledge through the examination of the experiences of women and to "uncover the consequences of omitting, misdescribing, or devaluing them" to account for a range of human experience. Another part of the feminist research agenda is the uncovering of ways in which power inequities are created or reinforced in society and in scientific and academic institutions. Furthermore, despite calls for greater attention to be paid to structures of gender inequity in the academic literature, structural analyses of gender bias rarely appear in highly cited psychological journals, especially in the commonly studied areas of psychology and personality.
One criticism of feminist epistemology is that it allows social and political values to influence its findings. Susan Haack also points out that feminist epistemology reinforces traditional stereotypes about women's thinking (as intuitive and emotional, etc.); Meera Nanda further cautions that this may in fact trap women within "traditional gender roles and help justify patriarchy".

Biology and gender

Further information: Gender essentialism and Sexual differentiation
Modern feminism challenges the essentialist view of gender as biologically intrinsic. For example, Anne Fausto-Sterling's book, Myths of Gender, explores the assumptions embodied in scientific research that support a biologically essentialist view of gender. In Delusions of Gender, Cordelia Fine disputes scientific evidence that suggests that there is an innate biological difference between men's and women's minds, asserting instead that cultural and societal beliefs are the reason for differences between individuals that are commonly perceived as sex differences.

Feminist psychology

Main article: Feminist psychology
Feminism in psychology emerged as a critique of the dominant male outlook on psychological research where only male perspectives were studied with all male subjects. As women earned doctorates in psychology, females and their issues were introduced as legitimate topics of study. Feminist psychology emphasizes social context, lived experience, and qualitative analysis. Projects such as Psychology's Feminist Voices have emerged to catalogue the influence of feminist psychologists on the discipline.

Culture

Main article: Feminism in culture

Design

There is a long history of feminist activity in design disciplines like industrial design, graphic design and fashion design. This work has explored topics like beauty, DIY, feminine approaches to design and community-based projects. Some iconic writing includes Cheryl Buckley's essays on design and patriarchy and Joan Rothschild's Design and Feminism: Re-Visioning Spaces, Places, and Everyday Things. More recently, Isabel Prochner's research explored how feminist perspectives can support positive change in industrial design, helping to identify systemic social problems and inequities in design and guiding socially sustainable and grassroots design solutions.

Businesses

See also: Feminist businesses
Feminist activists have established a range of feminist businesses, including feminist bookstores, credit unions, presses, mail-order catalogs and restaurants. These businesses flourished as part of the second and third waves of feminism in the 1970s, 1980s, and 1990s.

Visual arts

Main article: Feminist art movement
Corresponding with general developments within feminism, and often including such self-organizing tactics as the consciousness-raising group, the movement began in the 1960s and flourished throughout the 1970s. Jeremy Strick, director of the Museum of Contemporary Art in Los Angeles, described the feminist art movement as "the most influential international movement of any during the postwar period", and Peggy Phelan says that it "brought about the most far-reaching transformations in both artmaking and art writing over the past four decades". Feminist artist Judy Chicago, who created The Dinner Party, a set of vulva-themed ceramic plates in the 1970s, said in 2009 to ARTnews, "There is still an institutional lag and an insistence on a male Eurocentric narrative. We are trying to change the future: to get girls and boys to realize that women's art is not an exception—it's a normal part of art history." A feminist approach to the visual arts has most recently developed through cyberfeminism and the posthuman turn, giving voice to the ways "contemporary female artists are dealing with gender, social media and the notion of embodiment".

Literature

The feminist movement produced feminist fiction, feminist non-fiction, and feminist poetry, which created new interest in women's writing. It also prompted a general reevaluation of women's historical and academic contributions in response to the belief that women's lives and contributions have been underrepresented as areas of scholarly interest. There has also been a close link between feminist literature and activism, with feminist writing typically voicing key concerns or ideas of feminism in a particular era.
Much of the early period of feminist literary scholarship was given over to the rediscovery and reclamation of texts written by women. In Western feminist literary scholarship, Studies like Dale Spender's Mothers of the Novel (1986) and Jane Spencer's The Rise of the Woman Novelist (1986) were ground-breaking in their insistence that women have always been writing.
Commensurate with this growth in scholarly interest, various presses began the task of reissuing long-out-of-print texts. Virago Press began to publish its large list of 19th- and early-20th-century novels in 1975 and became one of the first commercial presses to join in the project of reclamation. In the 1980s Pandora Press, responsible for publishing Spender's study, issued a companion line of 18th-century novels written by women. More recently, Broadview Press continues to issue 18th- and 19th-century novels, many hitherto out of print, and the University of Kentucky has a series of republications of early women's novels.
Particular works of literature have come to be known as key feminist texts. A Vindication of the Rights of Woman (1792) by Mary Wollstonecraft, is one of the earliest works of feminist philosophy. A Room of One's Own (1929) by Virginia Woolf, is noted in its argument for both a literal and figural space for women writers within a literary tradition dominated by patriarchy.
The widespread interest in women's writing is related to a general reassessment and expansion of the literary canon. Interest in post-colonial literatures, gay and lesbian literature, writing by people of colour, working people's writing, and the cultural productions of other historically marginalized groups has resulted in a whole scale expansion of what is considered "literature", and genres hitherto not regarded as "literary", such as children's writing, journals, letters, travel writing, and many others are now the subjects of scholarly interest. Most genres and subgenres have undergone a similar analysis, so literary studies have entered new territories such as the "female gothic" or women's science fiction.
According to Elyce Rae Helford, "Science fiction and fantasy serve as important vehicles for feminist thought, particularly as bridges between theory and practice." Feminist science fiction is sometimes taught at the university level to explore the role of social constructs in understanding gender. Notable texts of this kind are Ursula K. Le Guin's The Left Hand of Darkness (1969), Joanna Russ' The Female Man (1970), Octavia Butler's Kindred (1979) and Margaret Atwood's Handmaid's Tale (1985).
Feminist nonfiction has played an important role in voicing concerns about women's lived experiences. For example, Maya Angelou's I Know Why the Caged Bird Sings was extremely influential, as it represented the specific racism and sexism experienced by black women growing up in the United States.
In addition, many feminist movements have embraced poetry as a vehicle through which to communicate feminist ideas to public audiences through anthologies, poetry collections, and public readings.
Moreover, historical pieces of writing by women have been used by feminists to speak about what women's lives would have been like in the past, while demonstrating the power that they held and the impact they had in their communities even centuries ago. An important figure in the history of women in relation to literature is Hrotsvitha. Hrotsvitha was a canoness from 935 - 973, as the first female poetess in the German lands, and first female historian Hrotsvitha is one of the few people to speak about women's lives from a woman's perspective during the Middle Ages.

Music

Women's music (or womyn's music or wimmin's music) is the music by women, for women, and about women. The genre emerged as a musical expression of the second-wave feminist movement as well as the labour, civil rights, and peace movements. The movement was started by lesbians such as Cris Williamson, Meg Christian, and Margie Adam, African-American women activists such as Bernice Johnson Reagon and her group Sweet Honey in the Rock, and peace activist Holly Near. Women's music also refers to the wider industry of women's music that goes beyond the performing artists to include studio musicians, producers, sound engineers, technicians, cover artists, distributors, promoters, and festival organizers who are also women. Riot grrrl is an underground feminist hardcore punk movement described in the cultural movements section of this article.
Feminism became a principal concern of musicologists in the 1980s as part of the New Musicology. Prior to this, in the 1970s, musicologists were beginning to discover women composers and performers, and had begun to review concepts of canon, genius, genre and periodization from a feminist perspective. In other words, the question of how women musicians fit into traditional music history was now being asked. Through the 1980s and 1990s, this trend continued as musicologists like Susan McClary, Marcia Citron and Ruth Solie began to consider the cultural reasons for the marginalizing of women from the received body of work. Concepts such as music as gendered discourse; professionalism; reception of women's music; examination of the sites of music production; relative wealth and education of women; popular music studies in relation to women's identity; patriarchal ideas in music analysis; and notions of gender and difference are among the themes examined during this time.
While the music industry has long been open to having women in performance or entertainment roles, women are much less likely to have positions of authority, such as being the leader of an orchestra. In popular music, while there are many women singers recording songs, there are very few women behind the audio console acting as music producers, the individuals who direct and manage the recording process.

Cinema

Main article: Feminist film theory
See also: Women's cinema
Feminist cinema, advocating or illustrating feminist perspectives, arose largely with the development of feminist film theory in the late 1960s and early 1970s. Women who were radicalized during the 1960s by political debate and sexual liberation; but the failure of radicalism to produce substantive change for women galvanized them to form consciousness-raising groups and set about analysing, from different perspectives, dominant cinema's construction of women. Differences were particularly marked between feminists on either side of the Atlantic. 1972 saw the first feminist film festivals in the U.S. and U.K. as well as the first feminist film journal, Women & Film. Trailblazers from this period included Claire Johnston and Laura Mulvey, who also organized the Women's Event at the Edinburgh Film Festival. Other theorists making a powerful impact on feminist film include Teresa de Lauretis, Anneke Smelik and Kaja Silverman. Approaches in philosophy and psychoanalysis fuelled feminist film criticism, feminist independent film and feminist distribution.
It has been argued that there are two distinct approaches to independent, theoretically inspired feminist filmmaking. 'Deconstruction' concerns itself with analysing and breaking down codes of mainstream cinema, aiming to create a different relationship between the spectator and dominant cinema. The second approach, a feminist counterculture, embodies feminine writing to investigate a specifically feminine cinematic language. Bracha L. Ettinger invented a field of notions and concepts that serve the research of cinema from feminine perspective: The Matrixial Gaze. Ettinger's language include original concepts to discover feminine perspectives. Many writers in the fields of film theory and contemporary art are using the Ettingerian matrixial sphere (matricial sphere).
During the 1930s–1950s heyday of the big Hollywood studios, the status of women in the industry was abysmal. Since then female directors such as Sally Potter, Catherine Breillat, Claire Denis and Jane Campion have made art movies, and directors like Kathryn Bigelow and Patty Jenkins have had mainstream success. This progress stagnated in the 1990s, and men outnumber women five to one in behind the camera roles.

Politics

Socialism

Main article: Social Progressivism and Counterculture
Since the late 19th century, some feminists have allied with socialism, whereas others have criticized socialist ideology for being insufficiently concerned about women's rights. August Bebel, an early activist of the German Social Democratic Party (SPD), published his work Die Frau und der Sozialismus, juxtaposing the struggle for equal rights between sexes with social equality in general. In 1907 there was an International Conference of Socialist Women in Stuttgart where suffrage was described as a tool of class struggle. Clara Zetkin of the SPD called for women's suffrage to build a "socialist order, the only one that allows for a radical solution to the women's question".
In Britain, the women's movement was allied with the Labour party. In the U.S., Betty Friedan emerged from a radical background to take leadership. Radical Women is the oldest socialist feminist organization in the U.S. and is still active. During the Spanish Civil War, Dolores Ib;rruri (La Pasionaria) led the Communist Party of Spain. Although she supported equal rights for women, she opposed women fighting on the front and clashed with the anarcha-feminist Mujeres Libres.
Feminists in Ireland in the early 20th century included the revolutionary Irish Republican, suffragette and socialist Constance Markievicz who in 1918 was the first woman elected to the British House of Commons. However, in line with Sinn F;in abstentionist policy, she would not take her seat in the House of Commons. She was re-elected to the Second D;il in the elections of 1921. She was also a commander of the Irish Citizens Army, which was led by the socialist and self-described feminist Irish leader James Connolly, during the 1916 Easter Rising.

Fascism

Fascism has been prescribed dubious stances on feminism by its practitioners and by women's groups. Amongst other demands concerning social reform presented in the Fascist manifesto in 1919 was expanding the suffrage to all Italian citizens of age 18 and above, including women (accomplished only in 1946, after the defeat of fascism) and eligibility for all to stand for office from age 25. This demand was particularly championed by special Fascist women's auxiliary groups such as the fasci femminilli and only partly realized in 1925, under pressure from dictator Benito Mussolini's more conservative coalition partners.
Cyprian Blamires states that although feminists were among those who opposed the rise of Adolf Hitler, feminism has a complicated relationship with the Nazi movement as well. While Nazis glorified traditional notions of patriarchal society and its role for women, they claimed to recognize women's equality in employment. However, Hitler and Mussolini declared themselves as opposed to feminism, and after the rise of Nazism in Germany in 1933, there was a rapid dissolution of the political rights and economic opportunities that feminists had fought for during the pre-war period and to some extent during the 1920s. Georges Duby et al. write that in practice fascist society was hierarchical and emphasized male virility, with women maintaining a largely subordinate position. Blamires also writes that neofascism has since the 1960s been hostile towards feminism and advocates that women accept "their traditional roles".

Civil rights movement and anti-racism

The civil rights movement has influenced and informed the feminist movement and vice versa. Many American feminists adapted the language and theories of black equality activism and drew parallels between women's rights and the rights of non-white people. Despite the connections between the women's and civil rights movements, some tensions arose during the late 1960s and the 1970s as non-white women argued that feminism was predominantly white, straight, and middle class, and did not understand and was not concerned with issues of race and sexuality. Similarly, some women argued that the civil rights movement had sexist and homophobic elements and did not adequately address minority women's concerns. These criticisms created new feminist social theories about identity politics and the intersections of racism, classism, and sexism; they also generated new feminisms such as black feminism and Chicana feminism in addition to making large contributions to lesbian feminism and other integrations of queer of colour identity.

Neoliberalism

Neoliberalism has been criticized by feminist theory for having a negative effect on the female workforce population across the globe, especially in the global south. Masculinist assumptions and objectives continue to dominate economic and geopolitical thinking.:;177; Women's experiences in non-industrialized countries reveal often deleterious effects of modernization policies and undercut orthodox claims that development benefits everyone.:;175;
Proponents of neoliberalism have theorized that by increasing women's participation in the workforce, there will be heightened economic progress, but feminist critics have stated that this participation alone does not further equality in gender relations.:;186–98; Neoliberalism has failed to address significant problems such as the devaluation of feminized labour, the structural privileging of men and masculinity, and the politicization of women's subordination in the family and the workplace.:;176; The "feminization of employment" refers to a conceptual characterization of deteriorated and devalorized labour conditions that are less desirable, meaningful, safe and secure.:;179; Employers in the global south have perceptions about feminine labour and seek workers who are perceived to be undemanding, docile and willing to accept low wages.:;180; Social constructs about feminized labour have played a big part in this, for instance, employers often perpetuate ideas about women as 'secondary income earners to justify their lower rates of pay and not deserving of training or promotion.:;189;

Societal impact

Main article: Feminist effects on society
The feminist movement has effected change in Western society, including women's suffrage; greater access to education; more equal payment to men; the right to initiate divorce proceedings; the right of women to make individual decisions regarding pregnancy (including access to contraceptives and abortion); and the right to own property.

Civil rights


Participation in the Convention on the Elimination of All Forms of Discrimination Against Women.
  Signed and ratified
  Acceded or succeeded
  Unrecognized state, abiding by treaty
  Only signed
  Non-signatory
From the 1960s on, the campaign for women's rights was met with mixed results in the U.S. and the U.K. Other countries of the EEC agreed to ensure that discriminatory laws would be phased out across the European Community.
Some feminist campaigning also helped reform attitudes to child sexual abuse. The view that young girls cause men to have sexual intercourse with them was replaced by that of men's responsibility for their own conduct, the men being adults.
In the U.S., the National Organization for Women (NOW) began in 1966 to seek women's equality, including through the Equal Rights Amendment (ERA), which did not pass, although some states enacted their own. Reproductive rights in the U.S. centred on the court decision in Roe v. Wade enunciating a woman's right to choose whether to carry a pregnancy to term. Western women gained more reliable birth control, allowing family planning and careers. The movement started in the 1910s in the U.S. under Margaret Sanger and elsewhere under Marie Stopes. In the final three decades of the 20th century, Western women knew a new freedom through birth control, which enabled women to plan their adult lives, often making way for both career and family.[better source needed]
The division of labour within households was affected by the increased entry of women into workplaces in the 20th century. Sociologist Arlie Russell Hochschild found that, in two-career couples, men and women, on average, spend about equal amounts of time working, but women still spend more time on housework, although Cathy Young responded by arguing that women may prevent equal participation by men in housework and parenting. Judith K. Brown writes, "Women are most likely to make a substantial contribution when subsistence activities have the following characteristics: the participant is not obliged to be far from home; the tasks are relatively monotonous and do not require rapt concentration and the work is not dangerous, can be performed in spite of interruptions, and is easily resumed once interrupted."
In international law, the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) is an international convention adopted by the United Nations General Assembly and described as an international bill of rights for women. It came into force in those nations ratifying it.

Jurisprudence

Main article: Feminist legal theory
Feminist jurisprudence is a branch of jurisprudence that examines the relationship between women and law. It addresses questions about the history of legal and social biases against women and about the enhancement of their legal rights.
Feminist jurisprudence signifies a reaction to the philosophical approach of modern legal scholars, who typically see the law as a process for interpreting and perpetuating a society's universal, gender-neutral ideals. Feminist legal scholars claim that this fails to acknowledge women's values or legal interests or the harms that they may anticipate or experience.

Language

Further information: Gender-neutral language in English
Proponents of gender-neutral language argue that the use of gender-specific language often implies male superiority or reflects an unequal state of society. According to The Handbook of English Linguistics, generic masculine pronouns and gender-specific job titles are instances "where English linguistic convention has historically treated men as prototypical of the human species."
Merriam-Webster chose "feminism" as its 2017 Word of the Year, noting that "Word of the Year is a quantitative measure of interest in a particular word."

Theology

Feminist theology is a movement that reconsiders the traditions, practices, scriptures, and theologies of religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among the clergy and religious authorities, reinterpreting male-dominated imagery and language about God, determining women's place in relation to career and motherhood, and studying images of women in the religion's sacred texts.
Christian feminism is a branch of feminist theology which seeks to interpret and understand Christianity in light of the equality of women and men, and that this interpretation is necessary for a complete understanding of Christianity. While there is no standard set of beliefs among Christian feminists, most agree that God does not discriminate on the basis of sex, and are involved in issues such as the ordination of women, male dominance and the balance of parenting in Christian marriage, claims of moral deficiency and inferiority of women compared to men, and the overall treatment of women in the church.
Islamic feminists advocate women's rights, gender equality, and social justice grounded within an Islamic framework. Advocates seek to highlight the deeply rooted teachings of equality in the Quran and encourage a questioning of the patriarchal interpretation of Islamic teaching through the Quran, hadith (sayings of Muhammad), and sharia (law) towards the creation of a more equal and just society. Although rooted in Islam, the movement's pioneers have also utilized secular and Western feminist discourses and recognize the role of Islamic feminism as part of an integrated global feminist movement.
Buddhist feminism is a movement that seeks to improve the religious, legal, and social status of women within Buddhism. It is an aspect of feminist theology which seeks to advance and understand the equality of men and women morally, socially, spiritually, and in leadership from a Buddhist perspective. The Buddhist feminist Rita Gross describes Buddhist feminism as "the radical practice of the co-humanity of women and men".
Jewish feminism is a movement that seeks to improve the religious, legal, and social status of women within Judaism and to open up new opportunities for religious experience and leadership for Jewish women. The main issues for early Jewish feminists in these movements were the exclusion from the all-male prayer group or minyan, the exemption from positive time-bound mitzvot, and women's inability to function as witnesses and to initiate divorce. Many Jewish women have become leaders of feminist movements throughout their history.
Dianic Wicca is a feminist-centred thealogy.
Secular or atheist feminists have engaged in feminist criticism of religion, arguing that many religions have oppressive rules towards women and misogynistic themes and elements in religious texts.

Patriarchy

Patriarchy is a social system in which society is organized around male authority figures. In this system, fathers have authority over women, children, and property. It implies the institutions of male rule and privilege and is dependent on female subordination. Most forms of feminism characterize patriarchy as an unjust social system that is oppressive to women. Carole Pateman argues that the patriarchal distinction "between masculinity and femininity is the political difference between freedom and subjection." In feminist theory the concept of patriarchy often includes all the social mechanisms that reproduce and exert male dominance over women. Feminist theory typically characterizes patriarchy as a social construction, which can be overcome by revealing and critically analyzing its manifestations. Some radical feminists have proposed that because patriarchy is too deeply rooted in society, separatism is the only viable solution. Other feminists have criticized these views as being anti-men.

Men and masculinity

Main article: Men and feminism
Feminist theory has explored the social construction of masculinity and its implications for the goal of gender equality. The social construct of masculinity is seen by feminism as problematic because it associates males with aggression and competition, and reinforces patriarchal and unequal gender relations. Patriarchal cultures are criticized for "limiting forms of masculinity" available to men and thus narrowing their life choices. Some feminists are engaged with men's issues activism, such as bringing attention to male rape and spousal battery and addressing negative social expectations for men.
Male participation in feminism is generally encouraged by feminists and is seen as an important strategy for achieving full societal commitment to gender equality. Many male feminists and pro-feminists are active in both women's rights activism, feminist theory, and masculinity studies. However, some argue that while male engagement with feminism is necessary, it is problematic because of the ingrained social influences of patriarchy in gender relations. The consensus today in feminist and masculinity theories is that men and women should cooperate to achieve the larger goals of feminism. It has been proposed that, in large part, this can be achieved through considerations of women's agency.

Reactions

Different groups of people have responded to feminism, and both men and women have been among its supporters and critics. Among American university students, for both men and women, support for feminist ideas is more common than self-identification as a feminist. The US media tends to portray feminism negatively and feminists "are less often associated with day-to-day work/leisure activities of regular women". However, as recent research has demonstrated, as people are exposed to self-identified feminists and to discussions relating to various forms of feminism, their own self-identification with feminism increases.

Pro-feminism

Main article: Pro-feminism
Pro-feminism is the support of feminism without implying that the supporter is a member of the feminist movement. The term is most often used in reference to men who are actively supportive of feminism. The activities of pro-feminist men's groups include anti-violence work with boys and young men in schools, offering sexual harassment workshops in workplaces, running community education campaigns, and counselling male perpetrators of violence. Pro-feminist men also may be involved in men's health, activism against pornography including anti-pornography legislation, men's studies, and the development of gender equity curricula in schools. This work is sometimes in collaboration with feminists and women's services, such as domestic violence and rape crisis centres.

Anti-feminism and criticism of feminism

Main article: Antifeminism
Anti-feminism is opposition to feminism in some or all of its forms.
In the 19th century, anti-feminism was mainly focused on opposition to women's suffrage. Later, opponents of women's entry into institutions of higher learning argued that education was too great a physical burden on women. Other anti-feminists opposed women's entry into the labour force, or their right to join unions, to sit on juries, or to obtain birth control and control of their sexuality.
Some people have opposed feminism on the grounds that they believe it is contrary to traditional values or religious beliefs. Anti-feminists argue, for example, that social acceptance of divorce and non-married women is wrong and harmful, and that men and women are fundamentally different and thus their different traditional roles in society should be maintained. Other anti-feminists oppose women's entry into the workforce, political office, and the voting process, as well as the lessening of male authority in families.
Writers such as Camille Paglia, Christina Hoff Sommers, Jean Bethke Elshtain, Elizabeth Fox-Genovese, Lisa Lucile Owens and Daphne Patai oppose some forms of feminism, though they identify as feminists. They argue, for example, that feminism often promotes misandry and the elevation of women's interests above men's, and criticize radical feminist positions as harmful to both men and women. Daphne Patai and Noretta Koertge argue that the term "anti-feminist" is used to silence academic debate about feminism. Lisa Lucile Owens argues that certain rights extended exclusively to women are patriarchal because they relieve women from exercising a crucial aspect of their moral agency.

Secular humanism

Secular humanism is an ethical framework that attempts to dispense with any unreasoned dogma, pseudoscience, and superstition. Critics of feminism sometimes ask "Why feminism and not humanism?". Some humanists argue, however, that the goals of feminists and humanists largely overlap, and the distinction is only in motivation. For example, a humanist may consider abortion in terms of a utilitarian ethical framework, rather than considering the motivation of any particular woman in getting an abortion. In this respect, it is possible to be a humanist without being a feminist, but this does not preclude the existence of feminist humanism. Humanism played a significant role in protofeminism during the Renaissance period in such that humanists made educated women popular figures despite the challenge of the patriarchal organization of society.

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Transgender
Gender identity other than sex assigned at birth
Transgender people have a gender identity or gender expression that differs from the sex that they were assigned at birth. Some transgender people who desire medical assistance to transition from one sex to another identify as transsexual. Transgender, often shortened as trans, is also an umbrella term; in addition to including people whose gender identity is the opposite of their assigned sex (trans men and trans women), it may also include people who are non-binary or genderqueer. Other definitions of transgender also include people who belong to a third gender, or else conceptualize transgender people as a third gender. The term transgender may be defined very broadly to include cross-dressers.

The transgender pride flag
Being transgender is distinct from sexual orientation. Transgender people may identify as heterosexual (straight), homosexual (gay or lesbian), bisexual, asexual, or otherwise, or may decline to label their sexual orientation. The opposite of transgender is cisgender, which describes persons whose gender identity matches their assigned sex.

The degree to which individuals feel genuine, authentic, and comfortable within their external appearance and accept their genuine identity has been called transgender congruence. Many transgender people experience gender dysphoria, and some seek medical treatments such as hormone replacement therapy, sex reassignment surgery, or psychotherapy. Not all transgender people desire these treatments, and some cannot undergo them for financial or medical reasons.

Many transgender people face discrimination in the workplace and in accessing public accommodations and healthcare. In many places, they are not legally protected from discrimination.

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Family values
Cultural values based on traditional family structures
For other uses, see Family values (disambiguation).
Family values, sometimes referred to as familial values, are traditional or cultural values that pertain to the family's structure, function, roles, beliefs, attitudes, and ideals.

In the social sciences and U.S. political discourse, the term "traditional family" refers to a nuclear family—a child-rearing environment composed of a breadwinning father, a homemaking mother, and their normally biological children. A family deviating from this model is considered a nontraditional family. However, in most cultures at most times, the extended family model has been most common, not the nuclear family, and the nuclear family became the most common form in the U.S. in the 1960s and 1970s.

Definition
Several well-known online dictionaries define "family values" as the following:

"the moral and ethical principles traditionally upheld and passed on within a family, as fidelty, honesty, truth, and faith."
"values especially of a traditional or conservative kind which are held to promote the sound functioning of the family and to strengthen the fabric of society."
"values held to be traditionally taught or reinforced within a family, such as those of high moral standards and discipline."
In politics
Main article: Familialism
Familialism or familism is the ideology that puts priority on family and family values. Familialism advocates for a welfare system where families, rather than the government, take responsibility for the care of their members.

In the United States, the banner of family values has been used by social conservatives to express opposition to abortion, feminism, pornography, comprehensive sex education, divorce, homosexuality, same-sex marriage, civil unions, secularism, and atheism. American conservative groups have made inroads promoting these policies in Africa since the early 2000s, describing them as African family values.

In culture
World culture
Interpretations of Islamic learnings and Arab culture are common for the majority of Saudis. Islam is a driving cultural force that dictates a submission to the will of Allah. The academic literature suggests that the family is regarded as the main foundation of Muslim society and culture; the family structure and nature of the relationship between family members are influenced by the Islamic religion. Marriage in Saudi culture means the union of two families, not just two individuals. In Muslim society, marriage involves a social contract that occurs with the consent of parents or guardians. Furthermore, marriage is considered the only legitimate outlet for sexual desires, and sex outside marriage (fornication) is a crime that is punished under Islamic law. This view of marriage is similar to the Western Christian view of marriage, created in 12th century France, which promised salvation, sex without sin, and much more.

The Saudi family includes extended families, as the extended family provides the individual with a sense of identity. The father is often the breadwinner and protector of the family, whereas the mother is often the homemaker and the primary caretaker of the children. Parents are regarded with high respect, and children are strongly encouraged to respect and obey their parents. Often, families provide care for elders. Until recently, because families and friends are expected to provide elderly care, nursing homes were considered culturally unacceptable.

United States culture
In sociological terms, nontraditional families make up the majority of American households. As of 2014, only 46% of children in the U.S. live in a traditional family, down from 61% in 1980. This number includes only families with parents who are in their first marriage, whereas the percentage of children simply living with two married parents is 65% as of 2016.

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Cancel culture
Modern form of ostracism
Cancel culture or call-out culture is a contemporary phrase used to refer to a form of ostracism in which someone is thrust out of social or professional circles – whether it be online, on social media, or in person. Those subject to this ostracism are said to have been "cancelled". The expression "cancel culture" has mostly negative connotations and is used in debates on free speech and censorship.

The notion of cancel culture is a variant on the term call-out culture. It is often said to take the form of boycotting or shunning an individual (often a celebrity) who is deemed to have acted or spoken in an unacceptable manner.

Some critics argue that cancel culture has a chilling effect on public discourse. Others argue that calls for "cancellation" are themselves a form of free speech and that they promote accountability. Some public figures claim to have been "cancelled" while continuing their careers as before.

Origins
"Call-out culture" has been in use as part of the #MeToo movement. The #MeToo movement encouraged women (and men) to call out their abusers on a forum where the accusations would be heard, especially against very powerful individuals. Additionally, the Black Lives Matter Movement, which seeks to highlight inequalities, racism and discrimination in the black community, repeatedly called out black men being killed by police.

In March 2014, activist Suey Park called out "a blatantly racist tweet about Asians" from the official Twitter account of The Colbert Report using the hashtag #cancelColbert, which generated widespread outrage against Stephen Colbert and an even greater amount of backlash against Park, even though the Colbert Report tweet was a satirical tweet. By around 2015, the concept of canceling had become widespread on Black Twitter to refer to a personal decision, sometimes seriously and sometimes in jest, to stop supporting a person or work. According to Jonah Engel Bromwich of The New York Times, this usage of the word "cancellation" indicates the "total disinvestment in something (anything)". After numerous cases of online shaming gained wide notoriety, the term cancellation was increasingly used to describe a widespread, outraged, online response to a single provocative statement, against a single target. Over time, isolated instances of cancellation became both more frequent and the mob mentality more apparent, commentators began seeing a "culture" of outrage and cancellation.

The phrase cancel culture gained popularity since late 2019, most often as a recognition that society will exact accountability for offensive conduct. More recently, the phrase has become a shorthand employed by conservatives in the United States to refer to what are perceived to be disproportionate reactions to politically incorrect speech.

In 2020, Ligaya Mishan wrote in The New York Times, "The term is shambolically applied to incidents both online and off that range from vigilante justice to hostile debate to stalking, intimidation and harassment. ... Those who embrace the idea (if not the precise language) of canceling seek more than pat apologies and retractions, although it's not always clear whether the goal is to right a specific wrong and redress a larger imbalance of power."

Etymology
The 1981 Chic album Take It Off includes the song "Your Love Is Cancelled" which compares a breakup to the cancellation of TV shows. The song was written by Nile Rodgers following a bad date Rodgers had with a woman who expected him to misuse his celebrity status on her behalf. "Your Love Is Cancelled" inspired screenwriter Barry Michael Cooper to include a reference to a woman being "cancelled" in the 1991 film New Jack City. This usage introduced the term to African-American Vernacular English, where it eventually became more common.

Academic analysis
According to an article written by Pippa Norris, a professor at Harvard University, states that the controversies surrounding cancel culture are between ones who argue that it gives a voice to those in marginalized communities, while the opposing side argues that cancel culture is dangerous because it prevents free speech and/or the opportunity for open debate. Norris emphasizes the role of social media in contributing to the rise of cancel culture. Additionally, there have been online communications studies that demonstrate the intensification of cultural wars through activists that are connected through digital and social networking sites. Norris also mentions that the Spiral of Silence Theory may be a contributing factor as to why people are hesitant to voice their own minority views on social media sites in fear that their views and opinions, specifically political opinions, will be chastised because their views violate the majority group's norms and understanding.

In the book The Coddling of the American Mind (2018), social psychologist Jonathan Haidt and free-speech activist Greg Lukianoff argue that call-out culture arises on college campuses from what they term "safetyism:" a moral culture in which people are unwilling to make tradeoffs demanded by the practical or moral concerns of others. Keith Hampton, professor of media studies at Michigan State University, contends that the practice contributes to the polarization of American society, but does not lead to changes in opinion. Cancel culture has been described by media studies scholar Eve Ng as "a collective of typically marginalized voices 'calling out' and emphatically expressing their censure of a powerful figure." Cultural studies scholar Frances Lee states that call-out culture leads to self-policing of "wrong, oppressive, or inappropriate" opinions. According to Lisa Nakamura, University of Michigan professor of media studies, canceling someone is a form of "cultural boycott" and cancel culture is the "ultimate expression of agency" which is "born of a desire for control [as] people have limited power over what is presented to them on social media" and a need for "accountability which is not centralized".

Some academics proposed alternatives and improvements to cancel culture. Critical multiculturalism professor Anita Bright proposed "calling in" rather than "calling out" in order to bring forward the former's idea of accountability but in a more "humane, humble, and bridge-building" light. Clinical counsellor Anna Richards, who specializes in conflict mediation, says that "learning to analyze our own motivations when offering criticism" helps call-out culture work productively.

Professor Joshua Knobe, of the Philosophy Department at Yale, contends that public denunciation is not effective, and that society is too quick to pass judgement against those they view as public offenders or persona non grata. Knobe asserts that these actions have the opposite effect on individuals, and that it is best to bring attention to the positive actions in which most of society participates.

Reactions
The expression cancel culture has mostly negative connotations and is used in debates on free speech and censorship.

Former US President Barack Obama warned against social media call-out culture, saying that "People who do really good stuff have flaws. People who you are fighting may love their kids and, you know, share certain things with you."

Former US President Donald Trump criticized cancel culture in a speech in July 2020, comparing it to totalitarianism and saying that it is a political weapon used to punish and shame dissenters by driving them from their jobs and demanding submission. He was criticized as being hypocritical for having attempted to "cancel" a number of people and companies in the past himself. Trump made similar claims during the 2020 Republican National Convention when he stated that the goal of cancel culture is to make decent Americans live in fear of being fired, expelled, shamed, humiliated, and driven from society.

Pope Francis said that cancel culture is "a form of ideological colonization, one that leaves no room for freedom of expression", saying that it "ends up cancelling all sense of identity".

Patrisse Khan-Cullors, the co-founder of the Black Lives Matter states that social activism does not just involve going online or going to a protest to call someone out, but is work entailing strategy sessions, meetings, and getting petitions signed

Open letter
Main article: A Letter on Justice and Open Debate
Dalvin Brown, writing in USA Today, has described an open letter signed by 153 public figures and published in Harper's Magazine as marking a "high point" in the debate on the topic. The letter set out arguments against "an intolerance of opposing views, a vogue for public shaming and ostracism, and the tendency to dissolve complex policy issues in a blinding moral certainty."

A response letter organized by lecturer Arionne Nettles, "A More Specific Letter on Justice and Open Debate,” was signed by over 160 people in academia and media. It criticized the Harper's letter as a plea to end cancel culture by successful professionals with large platforms who wanted to exclude others who have been "cancelled for generations.” The writers ultimately stated that the Harper’s letter was intended to further silence already marginalized people. “It reads as a caustic reaction to a diversifying industry — one that’s starting to challenge diversifying norms that have protected bigotry,” they wrote.

American public opinion
A survey conducted on 10,000 Americans by Pew Research Center asked a series of different questions in regard to cancel culture, specifically on who has heard of the term cancel culture and how Americans define cancel culture. In September 2020, 44% of American say that they have at least heard a fair amount about the new phrase, while 22% have heard a great deal and 32% saying they have heard nothing at all. 43% Americans aged 18–29 have heard a great deal about cancel culture, compared to only 12% of Americans over the age of 65 who say they have heard a great deal. Additionally, within that same study, the 44% of Americans who had heard a great deal about cancel culture, were then asked how they defined cancel culture. 49% of those Americans state that it describes actions people take to hold others accountable, 14% describe cancel culture as censorship of speech or history, and 12% define it as mean-spirited actions taken to cause others harm.

A poll of American registered voters conducted by Morning Consult in July 2020 showed that cancel culture, defined as "the practice of withdrawing support for (or canceling) public figures and companies after they have done or said something considered objectionable or offensive", was common: 40% of respondents said they had withdrawn support from public figures and companies, including on social media, because they had done or said something considered objectionable or offensive, with 8% having engaged in this often. Behavior differed according to age, with a majority (55%) of voters 18 to 34 years old saying they have taken part in cancel culture, while only about a third (32%) of voters over 65 said they had joined a social media pile-on. Attitude towards the practice was mixed, with 44% of respondents saying they disapproved of cancel culture, 32% who approved, and 24% who did not know or had no opinion. Furthermore, 46% believed cancel culture had gone too far, with only 10% thinking it had not gone far enough. Additionally, 53% believed that people should expect social consequences for expressing unpopular opinions in public, such as those that may be construed as deeply offensive to other people.

A March 2021 poll by the Harvard Center for American Political Studies and the Harris Poll found that 64% of respondents viewed "a growing cancel culture" as a threat to their freedom, while the other 36% did not. 36% of respondents said that cancel culture is a big problem, 32% called it a moderate problem, 20% called it a small problem, and 13% said it is not a problem. 54% said they were concerned that if they expressed their opinions online, they would be banned or fired, while the other 46% said they were not concerned.

A November 2021 Hill/HarrisX poll found that 71% of registered voters strongly or somewhat felt that cancel culture went too far, with similar numbers of Republicans (76%), Democrats (70%), and Independents (68%) saying so. The same poll found that 69% of registered voters felt that cancel culture unfairly punishes people for their past actions or statements, compared to 31% who said it did not. Republicans were more likely to agree with the statement (79%), compared to Democrats (65%) and Independents (64%).

Criticism of the concept
A number of professors, politicians, journalists, and activists question the validity of cancel culture as an actual phenomenon.

Danielle Kurtzleben, a political reporter for NPR, wrote in 2021 that overuse of the phrase "cancel culture" in American politics (particularly by Republicans) has made it "arguably background noise". Per Kurtzleben and others, the term has undergone semantic bleaching to lose its original meaning.

Connor Garel, writing for Vice, states that cancel culture "rarely has any tangible or meaningful effect on the lives and comfortability of the cancelled."

Historian C. J. Coventry argues that the term has been incorrectly applied, and that it more accurately reflects the propensity of people to hide historical instances of injustice:

While I agree that the line between debate and suppression is one that occasionally gets crossed by the so-called left wing, it is almost invariably true that the real cancel culture is perpetrated by those who have embraced the term. If you look through Australian history, as well as European and American history, you will find countless examples of people speaking out against injustice and being persecuted in return. I can think of a number of people in our own time who are being persecuted by supposedly democratic governments for revealing uncomfortable information.
Another historian, David Olusoga, similarly argued:

Unlike some on the left, I have never doubted that "cancel culture" exists ... The great myth about cancel culture, however, is that it exists only on the left. For the past 40 years, rightwing newspapers have ceaselessly fought to delegitimize and ultimately cancel our national broadcaster [the BBC], motivated by financial as well as political ambitions.
Indigenous governance professor and activist Pamela Palmater writes in Maclean's magazine that cancel culture differs from accountability; her article covers the public backlash surrounding Canadian politicians who vacationed during COVID-19, despite pandemic restrictions forbidding such behavior.

Former US Secretary of Labor Eugene Scalia says that cancel culture is a form of free speech, and is therefore protected under the First Amendment to the United States Constitution. According to Scalia, cancel culture can, however, interfere with the right to counsel, as some lawyers would not be willing to risk their personal and professional reputation on controversial topics.

Sarah Manavis wrote for the New Statesman magazine that while free speech advocates are more likely to make accusations of "cancel culture", criticism is part of free speech and rarely results in consequences for those in power who are criticized. She argues that social media is an extension and reincarnation of a longer tradition of expression in a liberal society, "a new space for historical power structures to be solidified" and that online criticism by people who do not hold actual power in society tends to not affect existing power structures. She adds that most prominent people who criticized public opinion as canceling still have highly profitable businesses and concludes by saying, "So even if you fear the monster under the bed, it will never do you harm. It can't, because it was never there in the first place. Repercussions rarely come for those in power. Why punch down, when you've already won?"

Consequence culture
Some media commentators (including Sunny Hostin and Levar Burton) have stated that cancel culture should be renamed consequence culture. The terms have different connotations: cancel culture focusing on the effect whereby discussion is limited by a desire to maintain one certain viewpoint, whereas consequence culture focuses on the idea that those who write or publish opinions or make statements should bear some responsibility for the effects of these on people.

Many people argue that cancel culture does have its benefits, such as allowing less powerful people to have a voice, helps marginalized people hold others accountable when the justice system doesn't work, and cancelling is a tool to bring about social change. Lisa Nakamura, a professor at the University of Michigan, describes cancel culture as "a cultural boycott" and it provides a culture of accountability. Meredith Clark, an assistant professor at the University of Virginia states that cancel culture gives power to disenfranchised voices. Osita Nwanevu, a staff writer for The New Republic states that people are threatened by cancel culture because it's a new group of young progressives, minorities, and women who have "obtained a seat at the table" and debating matters of justice and etiquette.

In popular culture
The American animated television series South Park mocked cancel culture with its own "#CancelSouthPark" campaign in promotion of the show's twenty-second season (2018). In the season's third episode, "The Problem with a Poo", there are references to the 2017 documentary The Problem with Apu, the cancellation of Roseanne after a controversial tweet by the show's eponymous actress, and the confirmation hearings of Supreme Court Justice Brett Kavanaugh.

In 2019, cancel culture was a primary theme in the stand-up comedy show Sticks & Stones by Dave Chappelle.

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Roots of Russia's War in Ukraine

Roots of Russia’s War in Ukraine presents four perspectives on the origins of the ongoing war in Ukraine that began in February 2014, concentrating on Russian motivations and intentions. What propelled Russia to send troops into Crimea and then declare that Crimea had formally chosen to “join” Russia? Why did the conflict spread to eastern Ukraine, almost certainly with Russian support? What does the crisis say about Russian political, economic, and social priorities? How does it reflect EU-Russian differences over international jurisdiction? What role did Russian president Vladimir Putin’s cultivation of his own image play? The exploration of these and other questions gives historians, political watchers, and theorists a solid grasp of the events that have destabilized the region.

Elizabeth A. Wood is professor of Russian and Soviet history at the Massachusetts Institute of Technology; she was a fellow at the Wilson Center in 2015. William E. Pomeranz is deputy director of the Kennan Institute, the Wilson Center’s program for Russian and post-Soviet studies. E. Wayne Merry is Senior Fellow for Europe and Eurasia at the American Foreign Policy Council; he served for six years as a US diplomat at the embassy in Moscow. Maxim Trudolyubov is editor-at-large with Vedomosti; he also writes for the International New York Times, and was a Wilson Center fellow in 2014–15.

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Ukraine: Root Causes of a Prolonged Conflict

Author: Karl Kaiser | Jan. 23, 2019
Today Ukraine remains the scene of Europe’s most destructive and potentially most dangerous conflict. Military clashes constantly add more victims to the ten thousand Ukrainians who have died so far. One and half million Ukrainians have become refugees. The cost to Russia in terms of military expenditures, casualties and stinging sanctions is also enormous. It is here that the East West understanding forged after the end of the Cold War came to a halt with Russia’s annexation of Crimea and its military intervention in East Ukraine to support separatists. The danger of an escalation to open war is always present, and Russia’s blockage of the Kerch Strait to the Sea of Azov in November 2018 is the latest reminder of the tenseness of the situation.

If one searches for deeper causes of the conflict, two elements are central: first is the   open-ended character of Ukraine’s status between Russia and the West, that each side attempts to resolve in its favor. The West stipulates Ukraine’s right to freely choose its alliance according to the CSCE principle (once espoused by the Soviet Union) and promised Ukraine a long-term prospect of membership in NATO.  Russia fiercely resists this posture and went so far as to break with the very principles it had agreed to for the post-Cold War period when it changed a border by force, annexed Crimea and claimed the right to protect Russians living outside its borders when militarily intervening in East Ukraine.

What Russia considers a step toward a return to its established global role the West condems as a violation of an agreed regional order and international law. This discrepancy also explains why most of the obligations of the Minsk II agreement of February 2015 (between Ukraine, Russia, France and Germany) on elections, constitutional reform, withdrawal of heavy weapons and foreign forces etc. have not been implemented, although the Agreement did substantially reduce violence.

This divergence will persist as long as there is no understanding between the West and Russia about the future status of Ukraine. And this in turn would require an understanding of the roots of the second major dimension in the conflict, namely the historically grown internal structure of the Ukrainian body politic.

Ukraine is characterized by a diversity in its internal composition. Its Western region was added as a result of the Hitler-Stalin agreement in 1939, and it was given Crimea only in 1954. The West speaks Ukrainian and is Catholic, the East speaks Russian and is Orthodox. Having existed as an independent state for only 28 years its skills in compromise and reconciliation, without which there is always the danger of a break up, are underdeveloped. There is a majority for NATO membership in the West and among the elite, but not in the country as a whole.

Consequently, as Henry Kissinger wisely observed: “…if Ukraine is to survive and thrive, it must not be either side’s outpost against the other – it should function as a bridge between them….To treat Ukraine as part of an East-West confrontation would scuttle for decades any prospect to bring Russia and the West -especially Russia and Europe - into a cooperative international system.”

Since the disagreement between the West and Russia on Ukraine is profound, only a patient effort, aimed at a broader vision of a more secure European order, that is in the interest of both Russia and the West is likely to overcome the roots of this conflict. While this precludes a membership of Ukraine in NATO, it should allow a deepening association with the EU, a viable democracy and a strong capacity for self-defense. 

…

Первое Послание Апостола Петра Глава 3 Стихи 8 - 22
8 Наконец будьте все единомысленны, сострадательны, братолюбивы, милосерды, дружелюбны, смиренномудры;
9 не воздавайте злом за зло или ругательством за ругательство; напротив, благословляйте, зная, что вы к тому призваны, чтобы наследовать благословение.
10 Ибо, кто любит жизнь и хочет видеть добрые дни, тот удерживай язык свой от зла и уста свои от лукавых речей;
11 уклоняйся от зла и делай добро; ищи мира и стремись к нему,
12 потому что очи Господа обращены к праведным и уши Его к молитве их, но лице Господне против делающих зло, (чтобы истребить их с земли).
13 И кто сделает вам зло, если вы будете ревнителями доброго?
14 Но если и страдаете за правду, то вы блаженны; а страха их не бойтесь и не смущайтесь.
15 Господа Бога святите в сердцах ваших; будьте всегда готовы всякому, требующему у вас отчета в вашем уповании, дать ответ с кротостью и благоговением.
16 Имейте добрую совесть, дабы тем, за что злословят вас, как злодеев, были постыжены порицающие ваше доброе житие во Христе.
17 Ибо, если угодно воле Божией, лучше пострадать за добрые дела, нежели за злые;
18 потому что и Христос, чтобы привести нас к Богу, однажды пострадал за грехи наши, праведник за неправедных, быв умерщвлен по плоти, но ожив духом,
19 которым Он и находящимся в темнице духам, сойдя, проповедал,

Толкование стиха 19
…«19 «находящимся в темнице духам»: см. здесь доказательство третьего места, или срединного состояния душ: ибо эти духи в темнице, к которым Христос пошел проповедовать, после своей смерти, не были на небе; ни еще в аду проклятых: потому что небо не тюрьма: и Христос не ходил проповедовать к проклятым»...

20 некогда непокорным ожидавшему их Божию долготерпению, во дни Ноя, во время строения ковчега, в котором немногие, то есть восемь душ, спаслись от воды.
21 Так и нас ныне подобное сему образу крещение, не плотской нечистоты омытие, но обещание Богу доброй совести, спасает воскресением Иисуса Христа,

…«21 «К чему крещение»: сказано, что крещение имело форму, подобную воде, которой был спасен Ной, потому что одно было прообразом другого.»…

Толкование Стиха 21
…«21 «Не отвержение»: все равно, что сказать, что крещение не имеет своей действенности для спасения от смывания им всякой телесной нечистоты или грязи; но из его очищения совести от греха, когда оно сопровождается соответствующими настроениями в партии, чтобы ответить на вопросы, сделанные в то время, относительно веры, отречение от сатаны со всеми его делами; и послушание заповедям Божьим»...

22 Который, восшед на небо, пребывает одесную Бога и Которому покорились Ангелы и Власти и Силы.

…

1st Epistle of St Peter Chapter 3 Verses 8 - 22
[8] And in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:
[9] Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.
[10] For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.
[11] Let him decline from evil, and do good: let him seek after peace and pursue it:
[12] Because the eyes of the Lord are upon the just, and his ears unto their prayers: but the countenance of the Lord upon them that do evil things.
[13] And who is he that can hurt you, if you be zealous of good?
[14] But if also you suffer any thing for justice' sake, blessed are ye. And be not afraid of their fear, and be not troubled.
[15] But sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you.
[16] But with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ.
[17] For it is better doing well (if such be the will of God) to suffer, than doing ill.
[18] Because Christ also died once for our sins, the just for the unjust: that he might offer us to God, being put to death indeed in the flesh, but enlivened in the spirit,
[19] In which also coming he preached to those spirits that were in prison:
[20] Which had been some time incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is, eight souls, were saved by water.

Interpretation of the Verse 19
…«[19] "Spirits that were in prison": See here a proof of a third place, or middle state of souls: for these spirits in prison, to whom Christ went to preach, after his death, were not in heaven; nor yet in the hell of the damned: because heaven is no prison: and Christ did not go to preach to the damned.»…

[21] Whereunto baptism being of the like form, now saveth you also: not the putting away of the filth of the flesh, but the examination of a good conscience towards God by the resurrection of Jesus Christ.

Interpretation of the Verse 21
…«[21] "Whereunto baptism": Baptism is said to be of the like form with the water by which Noe was saved, because the one was a figure of the other.»…

…«[21] "Not the putting away": As much as to say, that baptism has not its efficacy, in order to salvation, from its washing away any bodily filth or dirt; but from its purging the conscience from sin, when accompanied with suitable dispositions in the party, to answer the interrogations made at that time, with relation to faith, the renouncing of Satan with all his works; and the obedience to God's commandments.»…

[22] Who is on the right hand of God, swallowing down death, that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him.

…

Ukraine war to accelerate geopolitical trends, including US-China confrontations

Among the consequences of Russia’s invasion, analysts say, is a possibly serious erosion in China’s influence and footprint in central and eastern Europe
‘The domains of war are changing,’ one analyst says, noting that several economic powers are set to use trade disputes to punish adversaries.

Amid rising concern that Russia’s invasion of Ukraine could spark a broader clash, analysts said on Monday that growing US-China confrontations over trade, technology and communications already amounts to a worrisome global conflict.“The domains of warfare are changing,” said Stewart Paterson, founder of the investment research firm Capital Dialectics and a fellow at the Hinrich Foundation, which co-sponsored the panel discussion with the Association of Foreign Press Correspondents in the United States.

Mark Magnier is a US correspondent based in Washington. Before joining the Post, he worked for the Wall Street Journal in China and for the Los Angeles Times in India, China and Japan. He’s covered the Chinese economy, China and India’s explosive rise and conflicts in Iraq, Pakistan and Afghanistan.
China economy China trade China-Russia relations Diplomacy Russia Ukraine US-China relations

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Navalny (film)
2022 American film
Navalny is a 2022 documentary film directed by Daniel Roher. The film revolves around Russian opposition leader Alexei Navalny and events related to his poisoning. It was produced by HBO Max and CNN Films. The film premiered on 25 January 2022 at the Sundance Film Festival.

Quick Facts Navalny, Directed by ...
Synopsis
The film tells about the events related to the poisoning of Russian opposition leader Alexei Navalny and the subsequent investigation into the poisoning. On 20 August 2020, Navalny was poisoned with a Novichok nerve agent, falling sick during a flight from Tomsk to Moscow, and was hospitalized in serious condition. Navalny was taken to a hospital in Omsk after an emergency landing there, and put in a coma. Two days later, he was evacuated to the Charit; hospital in Berlin, Germany. The use of the nerve agent was confirmed by five Organisation for the Prohibition of Chemical Weapons (OPCW) certified laboratories. Navalny blamed Russian president Vladimir Putin for his poisoning, while the Kremlin has repeatedly denied involvement.

The director described the film as "the story of one man and his struggle with an authoritarian regime".

Production
The project was first announced on 13 January 2022. The film was directed by Canadian documentary filmmaker Daniel Roher, who originally planned to make a film about one of the investigations of Christo Grozev. Filming began shortly after Navalny came out of a coma and went on until his arrest in January 2021: according to the main character of the film, the film crew was next to him even at the border control at the airport.

It was produced by HBO Max and CNN Films in partnership with Fishbowl Films, RaeFilm Studios and Cottage M. The project was produced by Fishbowl Films' Diane Becker and Melanie Miller, Cottage M's Shane Boris, RaeFilm Studios Odessa Rae, CNN Films' Amy Entelis and Courtney Sexton, and Maria Pevchikh.

Release
The film premiered on 25 January 2022 at the Sundance Film Festival as the final title in the U.S. Documentary Competition section, where it won the Festival Favorite Award and the Audience Award for the U.S. Documentary Competition. In March 2022, Warner Bros. Pictures acquired U.S. distribution rights to the film, and set it for an April 11, and April 12, 2022, release.

The film is scheduled to premiere on 24 April 2022 on CNN in the US, as well as on the streaming platform CNN+. It will begin streaming on HBO Max on May 26, 2022.

It was shown on BBC2 on 25 March 2022

Reception
On the review aggregator website Rotten Tomatoes, 100% of 32 critics' reviews are positive, with an average rating of 8.5/10. The website's consensus reads, "Navalny is a documentary that's as gripping as any thriller – but the real-life fight against authoritarianism that it details is deadly serious."

Guardian critic Phil Harrison awarded it 5/5 stars calling it "... one of the most jaw-dropping things you’ll ever witness", and "this terrifying documentary enters the realms of the far-fetched spy thriller – and yet it’s all true". New York Times film critic Ben Kenigsberg added the film to the "Critic's List" and also praised it saying "Roher has assembled a tense and absorbing look at Navalny and his inner circle".

…

Alexei Navalny
Russian lawyer and activist (born 1976)
"Navalny" redirects here. For other uses, see Navalny (disambiguation).
Alexei Anatolievich Navalny (Russian: Алексей Анатольевич Навальный, IPA: [;l;;k;s;ej ;n;;tol;j;v;;t; n;;val;n;j]; born 4 June 1976) is a Russian opposition leader, lawyer, and anti-corruption activist. He has organised anti-government demonstrations and run for office to advocate reforms against corruption in Russia, and against president Vladimir Putin and his government, who avoids referring directly to Navalny by name. Navalny was a Russian Opposition Coordination Council member. He is the leader of the Russia of the Future party and founder of the Anti-Corruption Foundation (FBK).

In this name that follows Eastern Slavic naming conventions, the patronymic is Anatolievich and the family name is Navalny.
Quick Facts Leader of Russia of the Future, Deputy ...
In 2021 Navalny had more than six million YouTube subscribers. Through his social media channels, he publishes material about corruption in Russia, organises political demonstrations and promotes his campaigns. In a 2011 radio interview, he described Russia's ruling party, United Russia, as a "party of crooks and thieves," which became a popular epithet. Navalny and the FBK have published investigations detailing alleged corruption by high-ranking Russian officials. In March 2017, Navalny and the FBK released the documentary He Is Not Dimon to You, accusing Dmitry Medvedev, the then prime minister and former president of Russia, of corruption, leading to mass protests across the country.

In July 2013 Navalny received a suspended sentence for embezzlement. Despite this, he was allowed to run in the 2013 Moscow mayoral election and came in second, with 27% of the vote, outperforming expectations but losing to incumbent mayor Sergey Sobyanin, a Putin appointee. In December 2014, Navalny received another suspended sentence for embezzlement. Both of his criminal cases were widely considered to be politically motivated and intended to bar him from running in future elections. The European Court of Human Rights (ECHR) later ruled that the cases violated Navalny's right to a fair trial, but his sentences were never overturned. In December 2016, Navalny launched his presidential campaign for the 2018 presidential election but was barred by Russia's Central Election Commission (CEC) after registering due to his prior criminal conviction; the Russian Supreme Court subsequently rejected his appeal. In 2018, Navalny initiated Smart Voting, a tactical voting strategy intended to consolidate the votes of those who oppose United Russia, to the party of seats in elections.

In August 2020 Navalny was hospitalised in serious condition after being poisoned with a Novichok nerve agent. He was medically evacuated to Berlin and discharged a month later. Navalny accused Putin of being responsible for his poisoning, and an investigation implicated agents from the Federal Security Service (FSB). The EU, UK and US responded by imposing sanctions on senior Russian officials. In January 2021, Navalny returned to Russia and was immediately detained on accusations of violating parole conditions while he was in Germany which were imposed as a result of his 2014 conviction. Following his arrest and the release of the documentary Putin's Palace, which accused Putin of corruption, mass protests were held across Russia. In February, his suspended sentence was replaced with a prison sentence of over two and half years' detention. A resolution by the ECHR called for his release. While in prison, Navalny and human rights groups have accused Russian authorities of subjecting him to torture. He is recognised by Amnesty International as a prisoner of conscience. In October 2021, while still in prison, he was awarded the Sakharov Prize for his work on human rights. In March 2022, Navalny was sentenced to an additional nine years in prison after being found guilty of embezzlement and contempt of court in a new trial.

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В   С   ё   V   S   e
э   Т   о   e   T   o
Н   N
е   e
М   M
ы   i
В   С   ё   V   S   e
э   Т   о   e   T   o
о   o
Н   N 
и   i
Б   B   
Г   G
В   о   Р   V   o   R
о   o
Ж   Б   а   Z   H   B   a   
2   1   0   4   2   0   2   2

Ворожба
Борис Греребенщоков

Колдуй, баба, колдуй, дед
В тёмном небе странный след
Как-то завелась эта гниль и мразь
И никакого завтра больше нет

Колдуй, викинг, колдуй, йог
Порой небо нам не впрок
Жёлтая река слишком глубока
Осталось лишь кричать, что с нами Бог

Меж воронок жгут огни
Всё это не мы, всё это они
Гой еси, ядрёна вошь
Против самого себя не попрёшь

Как от этой ворожбы
В сердце выросли гробы
Ох, хороша была наша душа
Чёрным дымом из трубы

Колдуй, баба, колдуй, дед
Сотню лет один ответ
Но, пока дышу, я всё-таки прошу
Чтобы к нам вернулся ясный свет
Ясный свет

…

Размышлиния о том что есть бедность и нищета

Бедность это благо: комфорт заставляет человека деградировать, а жизненные горести, наоборот, делают его более человечным. Чтобы избавиться от бедности надо войти в реку воды жизни: начать последнее отдавать тем кому ещё хуже, бедность это не уровень дохода а состояние души и конфликт сердца с разумом. Все святые, все пророки, все настоящие люди искуства жили в нищите и через познание страдания учились сочувствовать другим страдающим! Важно не то что творится в какое-то то стране, а то что происходит в сердце когда в странах что то творится. Но обычно бедности сопутствует скромность, бедный не трубит о своей бедности и не стыдится бедности. А люди пишушие в соцсетях о бедности своей и нужде, часто совсем не бедные, а наживаются на наивных (настоящих бедных) и обманом отбирают у слабых мира сего последнее, но это не продолжается вечно, потому что согласно закону сеянья и жатвы, каждый в конце пожинает то что посеял, а Бог мстит за страдание слабых (сирот и вдов).

…

С каким идолом борется юродивый сегодня?

Счастливый. Картина Василия Перова

И вот дальше перед нами — вопрос: а возможно ли появление юродивых Христа ради в наши дни? Мы живем не в православной империи, искать духовности нам никто не запрещает: исповедуй какую хочешь веру, хоть самую экзотическую, или не исповедуй никакой — твое дело, полная свобода! Эстетика бунта в наши дни выродилась в эстетику вседозволенности, маргинальные субкультуры, которые когда-то расценивали как носителей подавленной духовности, вроде панков, готов, рокеров всех мастей и прочих, имже несть числа, сами стали частью масскультуры, частью истеблишмента, в наши дни само понятие «устои», «традиции» не пользуется авторитетом (вспомним знаменитые слова Олеси Николаевой: «Ныне распространена особая гордость — гордость мытаря, что он не таков, как фарисей…»).

На этот вопрос мы ответим: да, христианские юродивые — есть. Во-первых, дух Христов, который вдохновлял святых древности, жив и сейчас в Церкви. А во-вторых, христианские юродивые — не просто бунтари, ниспровергатели «устоев». Они ниспровергатели устоев, ставших — идолами. В этом — извечная борьба христианина,- борьба против языческих идолов за свободу во Христе.

Когда-то, во времена православных империй, идола пытались сделать из церковных обрядов — и христиане боролись за возвращение обряду духа Христова. Сегодня идол, который установил свою власть над миллионами, который вроде бы допускает свободу в исповедании религии, одежде, поведении, который вроде бы отменяет «ханжеские предрассудки» во имя «вседозволенности», но цепко старается держать своих подданных в узде и требует от них ежедневных жертв, — это дух потребительства, он же дух мира. И жизнь нелицемерно верующего христианина полна такого противостояния этому идолу, духу века сего…

Вот над человеком смеются — а он продолжает поститься, молиться и ходить в храм, ему кричат: «Да что это тебе дает?!! Как был ты бедный и больной — так и остался! Посмотри — в церкви один обман, попы жиреют, а ты!…» — а он делает то, чему научен, ради Иисуса, а не ради хлеба куса, как говорили в старину. Вот уверовавший бизнесмен решил делать деньги не ради наживы, а чтобы помогать неимущим, он благотворит, никак не «пиаря» своих действий, отказывается вести бизнес с использованием обмана — и слышит в свой адрес от своих близких: «Да ты ненормальный! Лох, неудачник, посмотри, как делают дела вон тот и вон тот!…» — а он продолжает идти за Христом. Вот христианка рожает очередного ребенка, не слушая вопля: «Дура, зачем нищету плодишь!..» Вот христианин, который не изводит себя по ночам горькими думами насчет пенсии, обеспеченной старости и вечного телесного здоровья, для него новая марка сотового или автомобиля не является светом в окошке, а слоган «Не дай себе засохнуть!» — программой жизни…

На многоголосый вопль толпы: «Не имеем иного царя, кроме кесаря!» он отвечает: «А я — имею. Я имею Царя-Бога, Его законы исполняю, Его власть призываю ежедневно в молитве “Отче наш”, чтоб была она на земле, как и на небе!» Современный юродивый напоминает адептам вседозволенности — о суде Божьем, тем, кто не хочет связывать себя семейными узами, — об ответственности и о жертвенности в любви, любителям халявы — о творческом отношении к труду по заповеди Божьей. Своей обыденной жизнью он здесь, на земле, напоминает окружающим о Небе, пусть даже раздражая их таким напоминанием…

В чём-то всё это и есть — неотмирность Церкви и юродство во Христе. В чём-то все мы призваны быть «безумцами Христа ради», — как называл всех христиан апостол Павел в Первом послании к Коринфянам… И в этом юродстве — попробуйте-ка вот так пожить какое-то время, среди реального мира сего — мучениками. Нет, мы не просияем перед миром, нас не напишут на иконе, к нашей могиле не придут тысячи паломников — да это ведь и неважно.

Важно то, что своей христианской жизнью, самой простой, какой жили и живут сейчас множества «святых», то есть взятых Богом в особый удел, мы исполним то, что заповедал Христос: свидетельствовать о Нем, — к чему и призвана Церковь, маленькое семечко, брошенное в землю этого мира.

… 

Русские нищие

Тернистый русский путь оказался немыслим без таких ярких персонажей народной жизни, как юродивые, нищие, кликуши и бродяги. В разные времена нищенство воспринималось и как общественное зло, и как социальное бедствие, и как лакмусовая бумажка на душевную отзывчивость и милосердие. Книга Алексея Ивановича Свирского и Сергея Васильевича Максимова «История нищенства на Руси» отвечает на многие вопросы об особом жизненном укладе тех, кого на Руси всегда стыдились и боялись, жалели и превозносили, выбрасывали на обочину общественной жизни и осыпали неслыханными милостями. Кто и как становился нищим? Где корни этого явления? Кто такие «профессиональные нищие». Сведения, приведённые в данной книге, относятся к концу XIX века.
По сведениям, собранным Комиссией, учрежденной при Министерстве внутренних дел в 1877 году для обсуждения вопроса о призрении нищих в сельских и городских обществах, оказалось, что общее число просящих подаяние в 71 губерниях, областях и городах составляет 293 445 человек обоего пола. Среди лиц, просящих милостыню, большое число составляют крестьяне. Если же принять во внимание, что неурожайные годы заставили многих из них идти по миру, то и понятно усиление нищенства.

А.Т.Марков. Фортуна и нищий. 1836 г.

В.Г.Перов. Блаженный. 1879 г.

В.Г.Перов. Странник. 1870 г.

Временные причины бедности опасны не в том отношении, что крестьянам приходится собирать милостыню в течение какого-то времени, а потому, что человек, начавши ходить с сумой, не скоро откажется от этого занятия, после того как он на личном опыте убедится, насколько оно легко и выгодно. Привычку к христорадничанью нельзя не отметить особо, так как этим обстоятельством необходимо объяснить, что дети, начавшие просить милостыню по принуждению, постепенно превращаются в профессиональных нищих.

В.Г.Перов. Чаепитие в Мытищах. 1862 г.

В.Е.Маковский. Ночлежный дом. 1829 г.

В.И.Суриков. Юродивый на коленях.

В.М.Васнецов. С квартиры на квартиру. 1876 г.

После причин экономических и бытовых следует назвать причины этнографические, т.е. указать те народности, населяющие Россию, которые дают крупный процент нищих. На первом месте ставят цыган, которые «все бродяги и все нищие». Их жёны и дети просят милостыню на ярмарках в то время, когда их мужья торгуют больными и крадеными лошадьми. В больших городах цыгане встречаются очень редко; сравнительно чаще их можно увидеть в уездных городах и селениях. Из других народностей следует упомянуть о башкирах в Пермской губернии и татарах в Кузнецком уезде Саратовской губернии, которые нищенствуют по беспечности и лени.
Несомненно, вредно сказывается отсутствие организации частной благотворительности и обычай подавать милостыню в определенные дни, в особенности по средам, пятницам и субботам. Такая же милостыня подаётся в дни свадеб, поминок и смерти. Этот обычай существовал во многих губерниях и держался особенно крепко среди старообрядцев.

Г.Г.Мясоделов. Земство обедает. 1872 г.

И.Е.Репин. Нищая (Девочка-рыбачка). 1874 г.

И.И.Творожников. Бабушка и внучка.

Какие суммы ежегодно тратились таким образом, можно усмотреть из следующих фактов. Известный богач Губкин, умерший в Москве в 80-х годах XIX века, приказал раздать нищим после его смерти 50 000 рублей. В городе Сызрани раскольник Еромасев по духовному завещанию оставил 10 000 рублей на раздачу нищим. Другой раскольник, по фамилии Сыромятников, по случаю смерти своей жены раздал в продолжение 40 дней нищим 10 000 рублей и раскидал птицам несколько пудов зерна.
Наглядным примером пользы подобной благотворительности может служить город Боровск Калужской губернии. Так как большинство его жителей – раскольники, которые очень щедры на подаяние, то город переполнен нищими, тогда как смежные города избавлены от этого бича. Но помимо такого частного факта, из всех углов России поступали самые безотрадные сведения о том вреде, который данный обычай приносит населению. В дни раздачи милостыни выручка трактиров, посещаемых нищими, удваивается. Все комнаты переполнены оборванцами, которые, выходя на улицу, тут же у дверей питейного заведения пьяным и сиплым голосом просят Христа-ради и осыпают проходящих бранными словами. Подобные сцены разыгрываются во многих частях города, так что полиции только с большим трудом удается справиться с пьяной толпой.

К.В.Лемох. Нищая. 1881 г.

К.Е.Маковский. Трапеза богомольцев в Троице-Сергиевой лавре.

К.П.Пынеев. По миру. Конец XIX в.

Обычай щедрой раздачи милостыни коренится во взгляде нашего люда на хождение с сумой. Нищие – остаток глубокой старины, поддерживаемый духовным складом русского народа, который видит в лице, просящем подаяние, только несчастного и не спрашивают о причинах, побудивших человека идти по миру. Этот взгляд окреп под влиянием Церкви, которая учит помогать буквально всем бедным и убогим. Он нашел себе поэтическое выражение в народной легенде о том, что Спаситель ходит по земле в образе странника и испытывает души христиан, обращаясь к ним с просьбой о помощи. Насколько религиозные воззрения различных народов связаны с развитием нищенства, можно усмотреть также из следующих данных. В Елизаветпольской губернии и в различных областях центральной Азии, населенной магометанами, профессиональными нищими являются дервиши и сеиды, т.е. мусульманские монахи, давшие обет пожизненного нищенства. В пределы России они приходили из Турции и Персии.
Одну из самых важных причин нищенства вообще, а профессионального в особенности, надо искать в добросердечии людей. Каждый человек, имеющий определённый остаток, всегда готов оказать посильную поддержку и помощь ближнему, с которым стряслась беда или который не в состоянии прокормить себя работой собственных рук. Проще говоря, болезнь, слабость и бедность всегда вызывают чувство сострадания и желание оказать помощь.

Л.В.Попов. Тряпичники-нищие.

Н.А.Ярошенко. Слепцы (Слепые калики под Киевом). 1879 г.

Н.П.Богданов-Бельский. У дверей школы. 1897 г.

Чтобы просить Христа-ради, не нужно никаких физических усилий. А для нищих это очень важно, потому что они народ ленивый, который, по меткому выражению Полиана, поклялся не работать. Обирание милостыни – очень выгодная профессия: честный работник целыми днями должен гнуть спину, чтобы прокормить семью, а профессиональный нищий нередко зарабатывает гораздо больше, не обременяя себя тяжёлым трудом. Кроме того, он вольная птица. Днём он на улице разыгрывает роль несчастного человека, а вечером кутит и пьянствует в различных притонах. Всё это вместе взятое составляет ряд условий, весьма привлекательных для людей, которые не гнушаются лжи и обмана.

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Матфея Глава 5: Нагорная проповедь

 
1
Увидев народ, Он взошел на гору; и, когда сел, приступили к Нему ученики Его.
2
И Он, отверзши уста Свои, учил их, говоря:
3
Блаженны нищие духом, ибо их есть Царство Небесное.
4
Блаженны плачущие, ибо они утешатся.
5
Блаженны кроткие, ибо они наследуют землю.
6
Блаженны алчущие и жаждущие правды, ибо они насытятся.
7
Блаженны милостивые, ибо они помилованы будут.
8
Блаженны чистые сердцем, ибо они Бога узрят.
9
Блаженны миротворцы, ибо они будут наречены сынами Божиими.
10
Блаженны изгнанные за правду, ибо их есть Царство Небесное.
11
Блаженны вы, когда будут поносить вас и гнать и всячески неправедно злословить за Меня.
12
Радуйтесь и веселитесь, ибо велика ваша награда на небесах: так гнали и пророков, бывших прежде вас.
13
Вы - соль земли. Если же соль потеряет силу, то чем сделаешь ее соленою? Она уже ни к чему негодна, как разве выбросить ее вон на попрание людям.
14
Вы - свет мира. Не может укрыться город, стоящий на верху горы.
15
И, зажегши свечу, не ставят ее под сосудом, но на подсвечнике, и светит всем в доме.
16
Так да светит свет ваш пред людьми, чтобы они видели ваши добрые дела и прославляли Отца вашего Небесного.
17
Не думайте, что Я пришел нарушить закон или пророков: не нарушить пришел Я, но исполнить.
18
Ибо истинно говорю вам: доколе не прейдет небо и земля, ни одна иота или ни одна черта не прейдет из закона, пока не исполнится все.
19
Итак, кто нарушит одну из заповедей сих малейших и научит так людей, тот малейшим наречется в Царстве Небесном; а кто сотворит и научит, тот великим наречется в Царстве Небесном.
20
Ибо, говорю вам, если праведность ваша не превзойдет праведности книжников и фарисеев, то вы не войдете в Царство Небесное.
21
Вы слышали, что сказано древним: не убивай, кто же убьет, подлежит суду.
22
А Я говорю вам, что всякий, гневающийся на брата своего напрасно, подлежит суду; кто же скажет брату своему: "рака ", подлежит синедриону; а кто скажет: "безумный ", подлежит геенне огненной.
23
Итак, если ты принесешь дар твой к жертвеннику и там вспомнишь, что брат твой имеет что-нибудь против тебя,
24
оставь там дар твой пред жертвенником, и пойди прежде примирись с братом твоим, и тогда приди и принеси дар твой.
25
Мирись с соперником твоим скорее, пока ты еще на пути с ним, чтобы соперник не отдал тебя судье, а судья не отдал бы тебя слуге, и не ввергли бы тебя в темницу;
26
истинно говорю тебе: ты не выйдешь оттуда, пока не отдашь до последнего кодранта.
27
Вы слышали, что сказано древним: не прелюбодействуй.
28
А Я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
29
Если же правый глаз твой соблазняет тебя, вырви его и брось от себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все тело твое было ввержено в геенну.
30
И если правая твоя рука соблазняет тебя, отсеки ее и брось от себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все тело твое было ввержено в геенну.
31
Сказано также, что если кто разведется с женою своею, пусть даст ей разводную.
32
А Я говорю вам: кто разводится с женою своею, кроме вины любодеяния, тот подает ей повод прелюбодействовать; и кто женится на разведенной, тот прелюбодействует.
33
Еще слышали вы, что сказано древним: не преступай клятвы, но исполняй пред Господом клятвы твои.
34
А Я говорю вам: не клянись вовсе: ни небом, потому что оно престол Божий;
35
ни землею, потому что она подножие ног Его; ни Иерусалимом, потому что он город великого Царя;
36
ни головою твоею не клянись, потому что не можешь ни одного волоса сделать белым или черным.
37
Но да будет слово ваше: да, да; нет, нет; а что сверх этого, то от лукавого.
38
Вы слышали, что сказано: око за око и зуб за зуб.
39
А Я говорю вам: не противься злому. Но кто ударит тебя в правую щеку твою, обрати к нему и другую;
40
и кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и верхнюю одежду;
41
и кто принудит тебя идти с ним одно поприще, иди с ним два.
42
Просящему у тебя дай, и от хотящего занять у тебя не отвращайся.
43
Вы слышали, что сказано: люби ближнего твоего и ненавидь врага твоего.
44
А Я говорю вам: любите врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих вас и гонящих вас,
45
да будете сынами Отца вашего Небесного, ибо Он повелевает солнцу Своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных.
46
Ибо если вы будете любить любящих вас, какая вам награда? Не то же ли делают и мытари?
47
И если вы приветствуете только братьев ваших, что особенного делаете? Не так же ли поступают и язычники?
48
Итак будьте совершенны, как совершен Отец ваш Небесный.

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Еванглие от Иоанна Глава 6

1
После сего пошел Иисус на ту сторону моря Галилейского, в окрестности Тивериады.
2
За Ним последовало множество народа, потому что видели чудеса, которые Он творил над больными.
3
Иисус взошел на гору и там сидел с учениками Своими.
4
Приближалась же Пасха, праздник Иудейский.
5
Иисус, возведя очи и увидев, что множество народа идет к Нему, говорит Филиппу: где нам купить хлебов, чтобы их накормить?
6
Говорил же это, испытывая его; ибо Сам знал, что хотел сделать.
7
Филипп отвечал Ему: им на двести динариев не довольно будет хлеба, чтобы каждому из них досталось хотя понемногу.
8
Один из учеников Его, Андрей, брат Симона Петра, говорит Ему:
9
здесь есть у одного мальчика пять хлебов ячменных и две рыбки; но что это для такого множества?
10
Иисус сказал: велите им возлечь. Было же на том месте много травы. Итак возлегло людей числом около пяти тысяч.
11
Иисус, взяв хлебы и воздав благодарение, роздал ученикам, а ученики возлежавшим, также и рыбы, сколько кто хотел.
12
И когда насытились, то сказал ученикам Своим: соберите оставшиеся куски, чтобы ничего не пропало.
13
И собрали, и наполнили двенадцать коробов кусками от пяти ячменных хлебов, оставшимися у тех, которые ели.
14
Тогда люди, видевшие чудо, сотворенное Иисусом, сказали: это истинно Тот Пророк, Которому должно придти в мир.
15
Иисус же, узнав, что хотят придти, нечаянно взять его и сделать царем, опять удалился на гору один.
16
Когда же настал вечер, то ученики Его сошли к морю
17
и, войдя в лодку, отправились на ту сторону моря, в Капернаум. Становилось темно, а Иисус не приходил к ним.
18
Дул сильный ветер, и море волновалось.
19
Проплыв около двадцати пяти или тридцати стадий, они увидели Иисуса, идущего по морю и приближающегося к лодке, и испугались.
20
Но Он сказал им: это Я; не бойтесь.
21
Они хотели принять Его в лодку; и тотчас лодка пристала к берегу, куда плыли.
22
На другой день народ, стоявший по ту сторону моря, видел, что там, кроме одной лодки, в которую вошли ученики Его, иной не было, и что Иисус не входил в лодку с учениками Своими, а отплыли одни ученики Его.
23
Между тем пришли из Тивериады другие лодки близко к тому месту, где ели хлеб по благословении Господнем.
24
Итак, когда народ увидел, что тут нет Иисуса, ни учеников Его, то вошли в лодки и приплыли в Капернаум, ища Иисуса.
25
И, найдя Его на той стороне моря, сказали Ему: Равви! когда Ты сюда пришел?
26
Иисус сказал им в ответ: истинно, истинно говорю вам: вы ищете Меня не потому, что видели чудеса, но потому, что ели хлеб и насытились.
27
Старайтесь не о пище тленной, но о пище, пребывающей в жизнь вечную, которую даст вам Сын Человеческий, ибо на Нем положил печать Свою Отец, Бог.
28
Итак сказали Ему: что нам делать, чтобы творить дела Божии?
29
Иисус сказал им в ответ: вот дело Божие, чтобы вы веровали в Того, Кого Он послал.
30
На это сказали Ему: какое же Ты дашь знамение, чтобы мы увидели и поверили Тебе? что Ты делаешь?
31
Отцы наши ели манну в пустыне, как написано: хлеб с неба дал им есть.
32
Иисус же сказал им: истинно, истинно говорю вам: не Моисей дал вам хлеб с неба, а Отец Мой дает вам истинный хлеб с небес.
33
Ибо хлеб Божий есть тот, который сходит с небес и дает жизнь миру.
34
На это сказали Ему: Господи! подавай нам всегда такой хлеб.
35
Иисус же сказал им: Я есмь хлеб жизни; приходящий ко Мне не будет алкать, и верующий в Меня не будет жаждать никогда.
36
Но Я сказал вам, что вы и видели Меня, и не веруете.
37
Все, что дает Мне Отец, ко Мне придет; и приходящего ко Мне не изгоню вон,
38
ибо Я сошел с небес не для того, чтобы творить волю Мою, но волю пославшего Меня Отца.
39
Воля же пославшего Меня Отца есть та, чтобы из того, что Он Мне дал, ничего не погубить, но все то воскресить в последний день.
40
Воля Пославшего Меня есть та, чтобы всякий, видящий Сына и верующий в Него, имел жизнь вечную; и Я воскрешу его в последний день.
41
Возроптали на Него Иудеи за то, что Он сказал: Я есмь хлеб, сшедший с небес.
42
И говорили: не Иисус ли это, сын Иосифов, Которого отца и Мать мы знаем? Как же говорит Он: я сшел с небес?
43
Иисус сказал им в ответ: не ропщите между собою.
44
Никто не может придти ко Мне, если не привлечет его Отец, пославший Меня; и Я воскрешу его в последний день.
45
У пророков написано: и будут все научены Богом. Всякий, слышавший от Отца и научившийся, приходит ко Мне.
46
Это не то, чтобы кто видел Отца, кроме Того, Кто есть от Бога; Он видел Отца.
47
Истинно, истинно говорю вам: верующий в Меня имеет жизнь вечную.
48
Я есмь хлеб жизни.
49
Отцы ваши ели манну в пустыне и умерли;
50
хлеб же, сходящий с небес, таков, что ядущий его не умрет.
51
Я хлеб живый, сшедший с небес; ядущий хлеб сей будет жить вовек; хлеб же, который Я дам, есть Плоть Моя, которую Я отдам за жизнь мира.
52
Тогда Иудеи стали спорить между собою, говоря: как Он может дать нам есть Плоть Свою?
53
Иисус же сказал им: истинно, истинно говорю вам: если не будете есть Плоти Сына Человеческого и пить Крови Его, то не будете иметь в себе жизни.
54
Ядущий Мою Плоть и пиющий Мою Кровь имеет жизнь вечную, и Я воскрешу его в последний день.
55
Ибо Плоть Моя истинно есть пища, и Кровь Моя истинно есть питие.
56
Ядущий Мою Плоть и пиющий Мою Кровь пребывает во Мне, и Я в нем.
57
Как послал Меня живый Отец, и Я живу Отцем, так и ядущий Меня жить будет Мною.
58
Сей-то есть хлеб, сшедший с небес. Не так, как отцы ваши ели манну и умерли: ядущий хлеб сей жить будет вовек.
59
Сие говорил Он в синагоге, уча в Капернауме.
60
Многие из учеников Его, слыша то, говорили: какие странные слова! кто может это слушать?
61
Но Иисус, зная Сам в Себе, что ученики Его ропщут на то, сказал им: это ли соблазняет вас?
62
Что ж, если увидите Сына Человеческого восходящего туда, где был прежде?
63
Дух животворит; плоть не пользует нимало. Слова, которые говорю Я вам, суть дух и жизнь.
64
Но есть из вас некоторые неверующие. Ибо Иисус от начала знал, кто суть неверующие и кто предаст Его.
65
И сказал: для того -то и говорил Я вам, что никто не может придти ко Мне, если то не дано будет ему от Отца Моего.
66
С этого времени многие из учеников Его отошли от Него и уже не ходили с Ним.
67
Тогда Иисус сказал двенадцати: не хотите ли и вы отойти?
68
Симон Петр отвечал Ему: Господи! к кому нам идти? Ты имеешь глаголы вечной жизни:
69
и мы уверовали и познали, что Ты Христос, Сын Бога живого.
70
Иисус отвечал им: не двенадцать ли вас избрал Я? но один из вас диавол.
71
Это говорил Он об Иуде Симонове Искариоте, ибо сей хотел предать Его, будучи один из двенадцати.

…

Нагорная проповедь

собрание изречений Иисуса Христа в Евангелии от Матфея, преимущественно отражающих моральное учение Христа.
Наго;рная про;поведь — собрание изречений Иисуса Христа в Евангелии от Матфея, преимущественно отражающих моральное учение Христа. В главах с 5 по 7 Евангелия от Матфея повествуется о том, что Иисус произнёс эту проповедь (около 30 года н. э.) на склоне горы своим ученикам и толпе людей. Исследователи Евангелия от Матфея выделяют в этом Евангелии в учении Иисуса Христа пять частей, Нагорная проповедь из них первая. Другие касаются учеников Христа, Церкви, Царствия Небесного, а также жёсткое осуждение книжников и фарисеев.

К. Г. Блох. «Нагорная проповедь». 1877. Масло на меди. Датский музей национальной истории, Фредериксборг.
Христиане верят, что Иисус Христос принёс людям Новый Завет (Евр. 8:6). Нагорную проповедь иногда считают аналогом провозглашения Моисеем Десяти заповедей на горе Синай.
Самая известная часть Нагорной проповеди — Заповеди блаженства, помещённые в начале Нагорной проповеди. Также в Нагорную проповедь входят: молитва «Отче наш», заповедь «не противиться злому» (Мф. 5:39), «подставить другую щёку», а также Золотое правило. Также из Нагорной проповеди часто цитируются выражения: «соль земли» (Мф. 5: 13), «свет мира» (5: 14), и «не судите, да не судимы будете» (Мф. 7:1).

Многие христиане считают Нагорную проповедь комментарием к десяти заповедям. Христос предстаёт истинным толкователем закона Моисеева. Также считается, что в Нагорной проповеди сосредоточено основное содержание христианского учения, именно так к этой части Евангелия относятся многие религиозные мыслители и философы, например Лев Толстой, Ганди, Дитрих Бонхёффер, Мартин Лютер Кинг. Такое воззрение является одним из основных источников христианского пацифизма.

Персидская миниатюра, изображающая Нагорную проповедь в исламском представлении.
Гора Блаженств
Основная статья: Гора Блаженств

Карней Хиттин

Католическая церковь Блаженств на северо-западном побережье Галилейского озера, на холме около Табхи.
Гора, на которой была произнесена Нагорная проповедь, получила название «гора Блаженств». И хотя в этой части Галилеи нет настоящих гор, к западу от Галилейского озера есть несколько больших холмов. Кроме того, некоторые учёные считают, что греческое слово, употребленное в Мф. 5:1, более точно переводится как «гористая область» или «холмы», а не просто «гора».

Паломница Эгерия (около 380 года) сообщала о том, что Иисус Христос произнёс заповеди блаженства в пещере на горе, расположенной около места, где Иисус Христос умножил пять хлебов и две рыбы, недалеко от Капернаума.

Крестоносцы в качестве этой горы выбрали Карней Хиттин (букв. «Рога Хиттина», поскольку она имеет две вершины), которая расположена на пути между Фавором и Капернаумом, примерно в 6 км к западу от Тверии. Католическая энциклопедия 1913 года и Международная стандартная библейская энциклопедия 1939 года называли эту гору традиционным местом Нагорной проповеди. По;зднее греческое православное предание также считало склоны этой горы местом этого события. Во времена Наполеона некоторые полагали, что гора Блаженств — это гора Арбель, расположенная на западном берегу Галилейского озера, южнее Капернаума.

С середины XX века, после постройки на вершине горы, расположенной в непосредственной близости от Табхи[de], католического храма Заповедей Блаженства, именно она стала известна как гора Блаженств. В настоящее время версия о том, что местом произнесения Нагорной проповеди является Рога Хаттина, принята некоторыми протестантами.

Блаженный Августин в своём комментарии на Нагорную проповедь говорит о параллели этой проповеди с восхождением Моисея на гору Синай. Он считает, что такой символизм указывает на Иисуса Христа как на восполняющего заповеди Моисея.

Сравнение с Проповедью на равнине
Евангелист Матфей схожие наставления Иисуса Христа собрал (как считают некоторые исследователи) вместе, а у Луки тот же материал рассеян по всему Евангелию. Нагорную проповедь можно сравнить со схожим, хотя более сжатым, фрагментом в Евангелии от Луки, называемым «Проповедь на равнине» (Лк. 6:17-49). Обстоятельства произнесения проповеди схожи: то же время и, возможно, то же место. Некоторые учёные считают, что речь идёт об одной и той же проповеди, а другие полагают, что Иисус часто проповедовал одно и то же в различных местах. Также существует мнение, что как минимум одна из этих проповедей в самом деле никогда не была произнесена, а представляет собой компиляцию, записанную автором в форме проповеди для того, чтобы представить учение Иисуса, имевшееся в документе Q.

Слушатели
В Евангелии от Матфея Иисус садится перед произнесением проповеди, что может означать, что она не была предназначена для всего народа. Учителя в синагоге всегда сидели, преподавая учение. Матфей показывает, что ученики были основными слушателями Христа, и этот взгляд поддерживает церковная традиция, что отразилось в произведениях искусства (на картинах ученики сидят вокруг Иисуса, а народ на отдалении, хотя и может слышать произносимое). Пинхас Лапиде считает, что проповедь была предназначена для трёх групп слушателей: учеников, народа и всего мира. Иоанн Златоуст считал, что проповедь была предназначена для учеников, но должна была распространиться и дальше, и поэтому была записана.

Структура
Нагорная проповедь состоит из следующих частей:

Введение (Мф. 5:1—2)
Собирается большая масса народа, так как Иисус совершил исцеление. Христос поднимается на гору и начинает говорить.

Заповеди блаженства (Мф. 5:3—12)
Основная статья: Заповеди блаженства
Заповеди блаженства описывают свойства людей в Царствии Небесном. Христос даёт обетование блаженства. В Евангелии от Матфея девять блаженств, в Евангелии от Луки четыре, и после них идут четыре «горе вам» (Лк. 6:17—49). У Матфея более, чем у Луки, подчёркивается моральная, духовная составляющая христианского учения.

Притча о соли и свете (Мф. 5:13—16)
Основная статья: Притчи о соли и свете
Завершает заповеди блаженства, посвящённые народу Божиему, и вводит следующую часть.

Объяснение Закона (Мф. 5:17—48)
Согласно христианскому вероучению, в отличие от десяти заповедей Ветхого Завета, имевших ограничительный, запретительный характер, девять заповедей блаженства указывают на то душевное расположение, которое приближает человека к Богу и ведёт его к духовному совершенству и Царству Небесному. Здесь Иисус не отменяет Закон Моисея, а разъясняет, толкует его. Так, например, заповедь «не убий» истолковывалась в её буквальном, узком смысле; в Новом Завете она получает более широкий и глубокий смысл и распространяет своё действие даже на напрасный гнев, могущий сделаться источником вражды, с её гибельными последствиями, и на всякие презрительные и унизительные для человека выражения. В Новом Завете закон карает уже не только руку, совершающую убийство, но и самое сердце, питающее вражду: отвергается даже дар, приносимый Богу, пока сердце приносящего питает в себе какое-нибудь злое чувство. Греховность прелюбодеяния — нарушения супружеской верности (Лев. 20:10, Втор. 5:18) усматривается даже во взгляде на женщину «с вожделением» (Мф. 5:28).

Иисус наполняет новым смыслом и заново толкует закон Моисеев и в особенности десять заповедей, в части нагорной проповеди, называемые «антитезами»: за вводной фразой «Вы слышали, что сказано древним» следует толкование Иисуса.

Не делай, как делают лицемеры (Мф. 6)
Только такие милостыня, пост и молитва угодны Богу, которые не творятся «напоказ», ради людской похвалы. Ученики Христа не должны заботиться о земном благосостоянии, ища сокровищ Царствия Небесного.

Молитва Господня
Основная статья: Отче наш
Молитва «Отче наш» введена в часть Нагорной проповеди, посвящённую лицемерам. Это — пример молитвы, которой следует молиться Богу. Молитва Господня содержит параллели к Первой книге Паралипоменон (1Пар. 29:10-18).

Не судите, да не судимы будете (Мф. 7:1—5)
Иисус говорит, как просто избежать осуждения, и обличает тех, кто судит других прежде себя самих. Дальнейшее подтверждение этой мысли содержится в словах: «и какою мерою мерите, такою и вам будут мерить» (Матф.7:2). Иисус Христос поясняет: «И что ты смотришь на сучок в глазе брата твоего, а бревна в твоем глазе не чувствуешь» (Матф.7:3).

Благость Небесного Отца и святость (Мф. 7:7—29)
Иисус завершает Нагорную проповедь предупреждением против лжепророков и подчёркивает, что человек не способен сделать ничего благого без Бога. Приводит сравнение мужа благоразумного, построившего дом на камне и неблагоразумного — построившего на песке.

Толкование
Нагорная проповедь вызывала массу толкований и исследований. Многие святые отцы и учителя церкви, например Иоанн Златоуст и Августин, с любовью останавливались на толковании Закона Моисеева, а затем и новая литература стала изобиловать трактатами, ему посвящёнными (например, Tholuck, «Bergrede Christi»; Achesis, «Bergpredigt»; Creighton, «Great Charter of Christ» и др.). Видное место отводится Нагорной проповеди во всех главнейших экзегетических трудах. В русской литературе имеется много отдельных рассуждений о Нагорной проповеди: едва ли можно указать такого более или менее выдающегося проповедника, который не объяснял бы её (напр. Филарет Московский, Макарий Московский, Димитрий Херсонский, Виссарион Костромской и многие др.). Часто затруднение у читающих Нагорную проповедь вызывает строка «Блаженны нищие духом, ибо их есть Царство Небесное». Священнослужители (как православные, так и католические) интерпретируют «нищих духом» не как бездуховных людей, а как людей, понимающих свою потребность в духе, алчущих духовности, а также людей смиренных, считающих себя недостаточно духовными и совершающими активные действия для восполнения духовной нищеты.

Один из сложных вопросов христианского богословия — насколько учение Нагорной проповеди совместимо с повседневной жизнью христианина. Богословы различных христианских конфессий по-разному толкуют Нагорную проповедь.

Буквальное понимание учения отвергает любые компромиссы. Если верующий, следуя Писанию, лишается чего-либо земного, это не должно быть препятствием к выполнению слов Евангелия. Так Нагорную проповедь понимали Франциск Ассизский, Дитрих Бонхёффер, Лев Толстой в последние годы жизни. Так понимали Нагорную проповедь и восточные Отцы Церкви. Среди протестантов к такому взгляду близки анабаптисты, и еще в большей степени — современные анабаптистские группы — меннониты и хуттериты.
Изменение текста Евангелия — один из методов, довольно распространённый, но не относящийся ни к одной из конфессий. В древности писцы просто изменяли текст, чтобы сделать проповедь более простой для понимания. Так, в Мф 5:22 писцы изменили фразу «всякий, гневающийся на брата своего, подлежит суду» на фразу «всякий, гневающийся на брата своего напрасно, подлежит суду». Мф 5:44 «любите врагов ваших» заменено на «молитесь за врагов ваших» в Оксиринхском папирусе 1224 6:1a; Дидахе 1:3; у Поликарпа Смирнского Pol. Phil. 12:3. В Мф 5:32 исключение для совершения развода «кроме вины любодеяния», возможно, добавлено Матфеем, так как его нет в аналогичных местах Лк 16:18, Мк 10:11, or 1 Кор 7:10—11; и в 1 Кор 7:12—16.
Гиперболическое толкование, одно из самых распространённых, гласит, что принципы, провозглашенные Иисусом в Нагорной проповеди, — только лишь гиперболы, и в реальной жизни они не должны выполняться столь категорично. Большинство толкователей, впрочем, действительно согласны, что некоторые положения Нагорной проповеди гиперболистичны, в особенности стих 5:29, однако нет общего мнения, какие части должны пониматься буквально, а какие — нет.
Согласно методу основных принципов, близкому к гиперболическому толкованию, Иисус в Нагорной проповеди не предлагает слушателям инструкций к выполнению, а только определяет основные принципы, которыми следует руководствоваться в жизни. Общие принципы иллюстрируются в проповеди примерами.
Римская католическая церковь придерживается двойственного толкования. Всё учение Нагорной проповеди делится на общие положения и частные случаи (см. Евангельские советы). Выполнение первых является необходимым условием спасения и обязательно для всех христиан; вторые — для совершенствующихся в Боге, их должны исполнять клирики и монахи. Так толковал Нагорную проповедь блаженный Августин Иппонский и тщательно разработал св. Фома Аквинский; подобное толкование дошло до нас в Дидахе (Did. 6:2): «Если ты способен нести полное иго Господне, ты будешь совершенным; но если ты к этому неспособен, делай то, на что ты способен». Такой взгляд популяризовал Джеффри Чосер в «Кентерберийских рассказах» (Wife of Bath’s Prologue).
Толкование два мира, разработанное Мартином Лютером, отвергшим римо-католический подход. Лютер разделял существование человека в духовном плане и в материальном, и считал, что безоговорочно Нагорная проповедь относится только к духовному миру. Во временном, материальном мире обязательства человека перед семьёй, обществом и государством вынуждают его идти на компромисс. Так, судья вынужден выносить приговоры преступникам, но в душе он должен скорбеть о погибших душах.
Толкование Нагорной проповеди, основанное на поиске аналогий в Писании, возникло вместе с библейской критикой. Внимательное чтение Писания показало, что некоторые из наиболее радикальных указаний Нагорной проповеди смягчаются другими местами Нового Завета. Например, Иисус, казалось бы, запрещает любую клятву, но апостол Павел клянётся в своих посланиях как минимум дважды; таким образом, возможны исключения. С другой стороны, следует отметить, что сам апостол Павел вряд ли мог присутствовать на Нагорной проповеди лично. См. также Павлинистическое христианство.
Толкование, суть которого можно описать фразой «не что делаешь, а как делаешь», было разработано в XIX веке. Истоки его можно найти у блаженного Августина. Важно не то, что делает человек, а то, каким духом проникнуты его поступки.
Альберт Швейцер популяризовал толкование вре;менной этики. С этой точки зрения, Иисус был уверен, что конец света наступит очень скоро, и, таким образом, жизнь в материальном мире его не интересовала.
Нагорная проповедь и Ветхий Завет
Нагорную проповедь часто ошибочно понимают как отмену Ветхого Завета, несмотря на то, что в самом её начале Иисус Христос чётко сказал против этого:

«Не думайте, что Я пришел нарушить закон или пророков: не нарушить пришел Я, но исполнить. Ибо истинно говорю вам: доколе не прейдет небо и земля, ни одна иота или ни одна черта не прейдет из закона» (Мф. 5:17-18);
«Если же хочешь войти в жизнь вечную, соблюди заповеди» (Мф. 19:17);
«Ибо если бы вы верили Моисею, то поверили бы и Мне, потому что он писал о Мне. Если же его писаниям не верите, как поверите Моим словам?» (Ин. 5:46-47);
«Если Моисея и пророков не слушают, то если бы кто и из мертвых воскрес, не поверят» (Лк. 16:31).

…

The Fool (Tarot card)
Major Arcanum
The Fool is one of the 78 cards in a tarot deck. In tarot card reading, it is one of the 22 Major Arcana, sometimes numbered as 0 (the first) or XXI (the last). However, in decks designed for playing traditional tarot card games, it is typically unnumbered, as it is not one of the 21 trump cards and instead serves a unique purpose by itself.

A standard medieval allegory of Foolishness, painted by Giotto from Scrovegni Chapel in Padua. This depiction resembles the Fool in the earliest surviving painted decks
The Fool is titled Le Mat in the Tarot of Marseilles, and Il Matto in most Italian language tarot decks. These archaic words mean "the madman" or "the beggar", and may be related to the word for 'checkmate' in relation to the original use of tarot cards for gaming purposes.

In the earliest tarot decks, the Fool is usually depicted as a beggar or a vagabond. In the Visconti-Sforza tarot deck, the Fool wears ragged clothes and stockings without shoes, and carries a stick on his back. He has what appear to be feathers in his hair. His unruly beard and feathers may relate to the tradition of the woodwose or wild man. Another early Italian image that relates to the tradition is the first (and lowest) of the series of the so-called Tarocchi of Mantegna. This series of prints containing images of social roles, allegorical figures, and classical deities begins with Misero, a depiction of a beggar leaning on a staff. A similar image is contained in the German Hof;mterspiel; there the fool (German: Narr) is depicted as a barefoot man in robes, apparently with bells on his hood, playing a bagpipe.

The Tarot of Marseilles and related decks similarly depict a bearded person wearing what may be a jester's hat; he always carries a bundle of his belongings on a stick (called a bindle) slung over his back. He appears to be getting chased away by an animal, either a dog or a cat. The animal has torn his pants.

In the Rider–Waite deck and other esoteric decks made for cartomancy, the Fool is shown as a young man, walking unknowingly toward the brink of a precipice. In the Rider–Waite Tarot deck, he is also portrayed as having with him a small dog. The Fool holds a white rose (a symbol of freedom from baser desires) in one hand, and in the other a small bundle of possessions, representing untapped collective knowledge.

In French suited tarot decks that do not use the traditional emblematic images of Italian suited decks for the suit of trumps, the Fool is typically made up as a jester or bard, reminiscent of the Joker often included with the standard 52-card deck.

History
In the decks before Waite–Smith, the Fool is almost always unnumbered. There are a few exceptions: some old decks (including the 15th-century Sola Busca) labelled the card with a 0, and the 18th-century Belgian decks labelled the Fool as XXII. The Fool is almost always completely apart from the sequence of trumps in the historic decks. Still, there is historic precedent for regarding it as the lowest trump and as the highest trump.

Traditionally, the Major Arcana in tarot cards are numbered with Roman numerals. The Fool is numbered with the zero, one of the Arabic numerals.

The fool may be the precursor of The Joker.

In tarot card games

In tarot card reading, the Fool is usually considered part of the Major Arcana. This is not true in tarot card games; the Fool's role in most games is independent of both the plain suit cards and the trump cards, and the card does not belong to either category. As such, most tarot decks originally made for game playing do not assign a number to the Fool indicating its rank in the suit of trumps; it has none. Waite gives the Fool the number 0, but in his book discusses the Fool between Judgment, no. 20, and The World, no. 21. The only traditional game deck that numbers the Fool 0 is the Tarocco Piemontese. Since the 1930s, Tarot Nouveau decks often use a black inverted mullet as the corner index for the Fool. In almost all tarot games, the Fool is one of the most valuable cards.

As excuse
In most tarot games originating from Italy and France, the Fool has a unique role. In these games, the Fool is sometimes called "the Excuse". Tarot games are typically trick taking games; playing the Fool card excuses the player from either following suit or playing a trump. At the end of the trick, the player then takes back the Fool and adds it to their own trick pile and (in most games) gives the trick's winner the least valuable card from that same pile. If there are no cards to give in exchange, the Fool is worth one point less and an extra point is given to the trick-taker. Or, at the end of the hand, it can be awarded to a player or team that has won all the tricks. Usually the Fool can't be captured but in some games it can be won in the last trick which may yield a scoring bonus.

In a minor variant option of French tarot, a player dealt trump 1 but with no other trumps or the Fool can make trump 1 behave the same as the Fool (petit imprenable). However, in official tournament rules, a player in this situation must declare their hand and force a redeal (petit sec).

As lowest trump
The 18th-century Piedmontese game of Sedici and its variants treated the Fool as the lowest trump. Unlike most games, the Fool is worth only one point. This is similar to the role of the Miseria trump in Sicilian tarocchi.

As highest trump
Main article: Trull (cards)
In most Central European Tarock games, the Fool, or Sk;s, is simply played as the 22nd trump, making it the highest trump in such games. In K;nigrufen, the Fool can be captured but only if it is played in the same trick with trumps 21 and 1 in which case trump 1 wins; this is called the Emperor's trick or Fairytale trick. In Hungarian Tarock, the player that loses trump 21 to the Fool traditionally has to wear a silly hat.

As excuse and highest trump
In French tarot and Droggn, the Fool is an excuse but in a rare circumstance it will be the highest trump. If the player who holds the Fool has won all the previous tricks, in the last trick the Fool becomes the highest trump.

In Troggu, the Fool is the highest trump but if it is the last trump in the player's possession, the player can elect to throw in another card instead of following suit. Once this occurs, the Fool is no longer a trump but an excuse that must be reserved for the last trick.

As excuse and wild card
Before and after trick-play of Tarocchini, the Fool and the Magician are called contatori (counters), a limited form of wild cards. They can be used separately or together to fill missing gaps in combinations or extend them but they can't fill in two consecutive gaps in sequential combinations. They can't replace the highest trump or kings. Both cards can be used in every sequence but as the Fool can't be captured while the Magician is vulnerable, the player holding the Magician would want to use it only judiciously.

In Grosstarock games, of which Danish tarok is the last survivor, the Fool can take the place of a missing card during declarations before play. However, a meld completed using the Fool is worth only half the points compared to a natural meld. Also, when leading a trick the Fool can turn into the weakest card of any suit the player chooses but it will be sent to the player's trick pile just like an excuse. If, however, the opponents lack the suit named, then they may get the right to set the trick's suit.

Interpretations
In many esoteric systems of tarot card interpretation, the Fool is interpreted as the protagonist of a story, and the Major Arcana is the path the Fool takes through the great mysteries of life. This path is known traditionally in cartomancy as the "Fool's Journey", and is frequently used to introduce the meaning of Major Arcana cards to beginners.

According to A.E. Waite's 1910 book Pictorial Key to the Tarot, the Fool card is associated with:

Folly, mania, extravagance, intoxication, delirium, frenzy, bewrayment. [If the card is] Reversed: Negligence, absence, distribution, carelessness, apathy, nullity, vanity.

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Для тех кому интересны мои стихи и мысли о войне в Украине

Ссылки на мои стихи, мысли и чувства о войне в Украине.

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