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Halvor MoxnesHalvor Moxnes is professor at the Department of Theology at the University of Oslo, Norway. CopyrightThe article may only be reproduced with the permission of the author and with the correct reference. Peer reviewThis is a peer reviewed article. The articleTidsskrift for kjønnsforskning no 3 2005. |
Jesus in Gender Trouble1
The article's theme is Jesus' role in the construction of gender in Christian theology. Feminists have criticised male theologians for portraying Jesus as a model for "human" existence in purely masculine terms. This criticism is expanded upon from a queer perspective on Jesus' words in Matthew 19:12, about Eunuchs as ideals in "the Kingdom of Heaven", in a reading inspired by Judith Butler's Gender Trouble. From such a reading "eunuchs", who represent a doubtful masculinity, are presented as a challenge to the masculine hegemony. "Eunuchs" can therefore be gainfully employed as an example of the possibility for identities that lend themselves to breaking down the traditional categories of gender. The topic of this essay is the role of Jesus Christ in the construction of gender in Christian theology. As the central figure in Christian faith Jesus Christ is regarded both as saviour and as a model for human existence. And for almost 1900 years the person of Jesus Christ and his significance for human existence has been discussed with little reference to gender. But theology and all other areas of knowledge and sciences were male dominated areas. This influenced language and structures of thought so that the ideal human was consciously or unconsciously imagined in the form of a man. This essay starts with the way in which feminist theologians have questioned this taken-for-granted relationship between Jesus and humanity understood as "manhood" in male dominated theological discourses. It is this male perspective that I want to question in the main part of this essay. I have been inspired by feminist criticism, but my own criticism comes from a queer perspective representing another marginal position in relation to a hegemonic masculinity. I undertake this criticism by way of discussing a problematic passage in the New Testament (Matthew's Gospel 19:12) in which Jesus introduces eunuchs as ideals in "the Kingdom of Heaven". And I raise the question of the implications of setting up as ideal a human being who was regarded as so to speak "between genders", of questionable masculinity.
Some years ago the American feminist theologian Rosemary Radford Ruether raised an important question to the way Christian theology had spoken of salvation: "Can a male saviour redeem and save wo/men?"2 It sounded like an innocent question, one that could be raised by a child, but in reality it went to the centre of feminist criticism of the theological teaching on Jesus Christ (termed "Christology") by (mostly) male theologians. It introduced the particular, that is, the question of gender, into an area that in Christian thought was considered to be universal: the belief in Jesus Christ as saviour for all of humanity. To raise the question as one of "wo/men" unmasked both "saviour" and "humanity" and revealed that these "universal" concepts in reality were gendered and had privileged the masculine. This privileging of the male had been taken for granted not only in the praxis of the church and the world that was shaped by Christianity, but also in the very structure of language, philosophy and theology. Male domination is articulated in language and determines the way in which language labels and structures the world. In many languages "man" and other male categories are used to express "the human". These expressions of power relations are not unique for Christian discourse, they are also found in ancient philosophy. But Ruether's question focused on Christianity and its formulations of faith with regard to Jesus Christ and humanity and showed that they are gendered. And once it becomes visible that these terms are gendered, as "male saviour" and "wo/men", it is impossible to return to a previous state of gender innocence. The net results of the criticism from Ruether and many other feminist theologians are far reaching. They have shown that gender is not just another issue to be added onto the list of issues to be discussed within ethics and theology, for instance ecology, pacifism and social justice. Since gender forms part of the underlying structure of how the world is understood, to bring gender up to a conscious level changes Christian reflection and discourse in a groundbreaking way. It is against this context that one of the leading feminist theologians today, Elizabeth Schüssler Fiorenza, says that Christology is the most important issue in feminist theology in the 20th century (Schüssler Fiorenza 2000:148). Feminist theologians who have discussed the gender of Jesus/Christ in relations to wo/men have also participated in the discussion of women's gender, personhood, identity in dialogue within literary, philosophical and psychological studies.3 As a result "women" in the original question, is no longer understood in an essentialist fashion, as a unified term. Rather, the differences and diversities in context and experience have become important, not least in terms of race and class, so that women speak with many different voices.4
What were the forces that shaped male images of the historical Jesus and of Jesus Christ as a male saviour that feminist theologians protested against? Historical Jesus studies started in the 19th century as a white man's study within the context of the growth of imperialism and nationalism in Europe. If one looks at historical Jesus studies 150 years later, it is still very much a white men's domain, now with its main centres in North America. In several books Elisabeth Schüssler Fiorenza has proposed studies of Jesus from a feminist perspective (1994, 2000). She has highlighted some sayings of Jesus where he speaks of God in terms of Wisdom, which in Greek is the feminine word Sophia. In Judaism Wisdom was spoken of as one of the ways God used to express his activity in the world. When Jesus used this term to refer to himself as representing God he identified with a feminine aspect of God. But Schüssler Fiorenza has rightly complained that male scholars have not seriously engaged with her position. She has also pointed out how the latest phase of historical Jesus scholarship has emphasized that Jesus was part of a Jewish context. This suggestion has identified him with traditional male Jewish positions in which man as a husband and a patriarch was the primary subject. Thus the woman had a secondary position, complementing her husband but also subordinate to him. This subordination becomes visible in the form and structure of many studies on New Testament topics. After discussions of topics that are regarded as general or universal; for instance Jesus' relations to his disciples, to the village crowds, to the sinners, his proclamation of the Kingdom etc.; "women" are often added as a particular issue. This might be the case also in studies that present Jesus as a feminist who gives equal rights to women. Male theologians have shown little awareness of gender issues in discussions of the humanity of Jesus/Christ. A few scholars, mostly from within a liberal, white male theological establishment, have tried to accommodate the criticism against a "male Jesus" within a paradigm of gender complementarity where binary oppositions of male and female are taken for granted. These scholars have emphasised that biologically, Jesus' maleness is a "sexual fact" (something also accepted by many feminist theologians), but they are willing to read his personhood or his individuality as "gender", that is, as culturally constructed. Jesus is portrayed as integrating both masculine and feminine character traits.5 However, since his male sex is not questioned, this use of a binary gender system serves to emphasize both the masculine priority in personhood and its heterosexual normativity. This picture of Jesus has its parallel in modern representations of the "new father" (or "new man"), who integrates (motherly) care concerns in his relations to children, while at the same time preserving his pre-eminent masculine position. Thus, by integrating female characteristics the heterosexual role pattern is confirmed.6
A search in the catalogue of a theological library will show that a large number of recent books on Jesus Christ are written by scholars from Africa, Latin America and Asia. These attempts to locate Jesus/Christ in particular contexts represent the most challenging forms of historical and hermeneutical studies today. These studies present a criticism of the "universal" personhood of a similar kind of the feminist criticism, but from the perspective of race, class and power. As Latin Americans, South Africans or Indians the authors represent "the others". From the position of the dominant, Western theological paradigms they are characterized as "contextual", i.e. theologians of the "particular", not of the "universally" human. However, these theologians have unmasked the "universal" theology and anthropology as one that expropriated the title "universal" for white, Western theology.7 They have turned anthropology on its head: Jesus is placed among and identified not with men in a dominant position, but the victims, the oppressed, even as the crucified among the many crucified ones (Sobrino 2000). But in a similar way as much white feminism has been blind to the issue of race (Armour 1999:7-44), much of this predominantly male liberation theology has been blind to the issue of gender and sexuality. In many cases there is not even the representation of women as "the other" or the "particular," they simply are an absence in the texts. A feminist theologian from Latin America, Maria Pilar Aquino, states this explicitly: "[…] the christology done by male theologians […] Has failed to give the relationship between Jesus and oppressed women the importance it should have in liberation hermeneutics and which is present in the gospel itself. This means that systematic work on christology today is not automatic inclusive: it is necessary that the person doing it consciously choose that it should be so." (1993:140)
So far most male theologians have not made this conscious choice. The attempts by feminist scholars to dislocate Jesus and man from the position of a "personhood" where the masculine and the universal are conflated and taken for granted, have so far been met mostly by silence. When the challenge has accepted, the response has often been to include women and to give them a "place" within the existing structure. There has been little willingness to question the way in which the heterosexual and masculine order of the world has been naturalised and taken for granted as "the way things are". It is also striking for the way in which women are made invisible that within the other great challenges to the traditional, dominant paradigm of "universal humanity", from the position of race, class and power, gender is mostly left out as that which is unrepresented. Moreover, the representations of Jesus as Black, as mestizo, as Native American etc., appears to be much less threatening to white, Western theologians than the challenges to the masculine Jesus. It may be that the Western global supremacy is still so strong that the African, Asian, mestizo "faces of Jesus" can be regarded as "local", "particular", to be treated with a benign tolerance. These images of Jesus may be regarded as part of a long history of acculturation, that is, attempts especially within Christian missions to accommodate local cultural forms.
Feminine criticism has questioned the underlying presupposition of male Christology, namely that the binary division of genders represents a "natural fact", or a metaphysical essence that is "given". Schüssler Fiorenza (2000:149) claims that it has a much more practical reason, "the notion of the two sexes is a sociocultural construct for maintaining wo/men's second class citizenship rather than a biological given or innate essence."8 The social, political and economic consequences of this predominance of the heterosexual, masculine paradigm are enormous, easily visible both in the work places and in homes. But these consequences are often hidden under a web of culture and ideology. On the political and religious right the ideology of heterosexuality and masculinity is cloaked in terms of "values". The discussion in the US Congress of a proposed amendment to the US Constitution in 2004 is an illuminating example. The Republicans wanted to have included in the Constitution (the parallel to the Norwegian "Grunnlov") a statement to the effect that marriage is a union exclusively between a man and a woman. Most of the Democratic opposition did not want to (or dare to) openly defend the right to same-sex marriage. Instead they voiced their opposition to the amendment in a circumspect way. They argued that this issue was not something that ought to be included in the Constitution as part of a federal law, that is, binding to all 50 US states. Instead it was a question that should be left to the individual states to decide. As a result the question of equal rights for gay and lesbians to marry was hidden under a discussion of the rights of states in a federal system. The proposed amendment failed to pass in Congress, as a majority of representatives agreed that this was not an issue that ought to be included in the Constitution. But President Bush, who voiced his support for the amendment, succeeded with this "symbol politics". Defence of traditional "family values" and opposition to gay marriages turned out to be decisive factors for many voters in the presidential election in November 2004, who also seemed to accept a macho image of US going to war in Iraq. This is an example of how pervasive the heterosexual and masculine paradigm is, so much so that one can speak of a "hetero-normativity". It is visible in the extreme in the US, where it combines many central images of American identity (the military hero, the lonely fighter in frontier territory, the family patriarch) and plays an important political role. An example from another cultural context is the violent protest from African Anglican bishops against the ordination of gay priests and bishops within English and North-American Anglican/Episcopal dioceses. The Anglican Communion consists of churches that have their origin in the Anglican Church of England, and who attempt to reach unity in doctrinal and ethical issues. The conservatives in the English and US churches have found support among African bishops. They violently denounce sex in terms of homosexuality as immoral within a Christian context. Moreover, they also claim that from the perspective of African culture it is a taboo. In this way they "essentialise" African culture as hegemonically heterosexual and male patriarchal. So far, only the Anglican Church in South Africa has differing voices, for instance archbishop Tutu who sees a parallel between the oppression of blacks under apartheid and the oppression of homosexuals. Ruether's question wherewith we started pointed out that to speak of Jesus as a biological man implicates him in a web of presuppositions about masculinity and hetero-normativity. We may translate her explicitly Christological question "can a male saviour redeem and save wo/men?" into more general terms of discourse and representation: "How can wo/men identify with an image of a male saviour? And can such an image be formative for lives that have not been represented in a masculine oriented discourse?"
It was from a position of non-representation or absence from the dominant discourse that Judith Butler wrote her groundbreaking book Gender Trouble. Here she suggests how this web of culture and gender ideology is formed and why it is so dominant: "To the extent that gender norms ([…] heterosexual complementarity of bodies, ideals and rule of proper and improper masculinity and femininity […]) establish what will and will not be intelligibly human, what will and will not be considered to be "real," they establish the ontological field in which bodies may be given legitimate expression." (Butler 1999:xxiii). Butler self-consciously wrote her book exactly to provide trouble for the way in which these gender norms exert control and even perform violence. Thus, she considers it a normative task of her book, "[…] to insist upon the extension of this legitimacy to bodies that have been regarded as false, unreal and unintelligible." (ibid.) For Christians the Bible and its interpretation represent an important source of gender norms, both with regards to sexuality and to specific male and female roles in society, in homes and in the church. Biblical scholars have long recognized that most of these norms are similar to those found in surrounding cultures, particularly with regard to marriage and family systems. But does biblical scriptures or the history of Early Christianity also contain material that breaks with these norms? That is, was Christianity in any way counter-cultural? I suggest we find such an example of "gender trouble", of questioning gender norms in a word by Jesus in Matthew 19:12. That is a strange saying on "eunuchs for the sake of the kingdom of heaven" that definitely is "off centre" with regard to male ideals both in Jewish and Greco-Roman cultures in antiquity and among readers in Western modernity. However, I think that starting at the margins will reveal what ideas one holds of "normal" and "normative" masculinity. I will propose a "deconstructive" reading of Matthew 19:3-12 inspired by Butler, and suggest that the passage presents a questioning of a heterosexual, masculine definition of personhood. First let me briefly introduce Matthew's gospel where we find this text. Written ca. 80-90 AD this gospel emphasizes Jesus' relations to Judaism and Jewish tradition and authorities. In many sections Jesus is presented in opposition to Jewish religious leaders, who are described as hypocrites and as men who do not follow the will of God. In contrast Jesus is portrayed as the one who proclaims the true meaning of God's will. He goes behind the letter of the Law of Moses to God's intentions with the laws. This is characteristic of the large Sermon on the Mount (Matthew 5-7), where we find sayings that contrast traditional interpretations of the law with the original intention of God that is now revealed by Jesus ("You have heard that is said […], But I say to you […]). We find the same structure in the passage that provides the context for the saying about the eunuch, Matthew 19:3-12: Istockphoto
The text in Matt 19:3-9 represents one of those foundational texts within the Christian tradition that has the function of "gender norm" as described by Butler. It presents heterosexual complementarity of bodies, it portrays ideals and gives rules for proper and improper masculinity; in short, it establishes the "ontological field" for what is possible and what is not possible. Jesus' opponents are the Pharisees, a leading group of strict interpreters of the Law in 1st century Palestine. They proceed from the accepted right of divorce in Jewish society and raise a question exclusively from the side of the husband: are there rules, i.e. restrictions on his right to divorce his wife (19:3)? In his riposte Jesus presents his opponents with a position based on the creation narrative in Genesis chapter 2 that speaks of the complementarity of male and female and their union into "one body". This unity created by God prohibits humans, i.e. husbands to divorce their wives (19:4-6). But Jesus' opponents counter this position with a reference to the divorce procedures proscribed for husbands by Moses (19:7). In his second riposte Jesus attributes this right "for you to divorce your wives" to the hardness of their hearts (19:8), that is, not part of the original intention of God ("from the beginning it was not so"). From this creation of humans as male and female, and upon the union created by God, Jesus draws the conclusion that a man is not allowed to divorce his wife at will. Many have seen this as Jesus' defence of women's rights within a heterosexual system of complementarity. However, 19:9 puts the woman in the position of blame: a woman's porneia is valid reason for divorce. Read in modernity as a "foundational text" it confirms all the feminists' descriptions of a (Christian) male gender system: The masculine dominance in marriage is taken for granted, although circumscribed in various ways. Moreover, what we would speak of as a normative heterosexual structure is presented not only as a given, but as part of a cosmological system. And the male/female complementarity that is introduced, is limited by a male superiority that puts the blame on the woman as "the sinner" (19:9). But what shall we then make of the continuation of the story? The disciples seem to despair at the problems that a man may enter into by marrying, and propose that it may be preferable to remain unmarried. To this suggestion Jesus gives his strange response: "For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive this, let him receive it." This saying has caused difficulties to exegetes throughout history, not just with the rise of modern biblical scholarship, but also in antiquity.9 Rather than going into details of these interpretations, I suggest a discussion in light of the passage from Butler presented above. One alternative is to read the saying along with Matt 19:3-9, viz. a reading within the established ontological fields of heterosexuality, marriage and masculinity. The other alternative is to read it in contrast to that established ontology, in Butler's words, as a saying that causes "gender trouble" by extending legitimacy to " […] bodies that have been regarded as false, unreal or unintelligible." (Butler 1999:xiii). The overwhelming majority of interpreters have chosen the first alternative, to read the eunuch saying together with the previous passage (19:3-9) dealing with marriage between man and woman, and with divorce and remarriage. In this reading, the norms of "marriage" within a heterosexual paradigm become the context for the interpretation of "eunuch". The eunuch represents the contrast in the form of "non-marriage", and the only possible interpretation of "eunuch" is somebody who does not enter into (heterosexual) marriage. Typically, modern interpreters say that those who "made themselves eunuchs for the sake of the kingdom of heaven" are not to be understood in a literal sense. They say that the saying "of course" refers to those who make a decision for an unmarried state or for sexual asceticism (Luz 1997:103-11). The term "of course" gives away the presuppositions of these interpreters. The normative structure of heterosexual marriage is naturalized and taken for granted. Therefore, to "make oneself a eunuch" must refer to a voluntary decision not to enter into marriage, not to castration. The latter act would remove a man from the context of marriage altogether, as totally unfit to fill that role. This interpretation is not just the majority position among exegetes; it has also worked itself into many modern Bible translations that take marriage as the "obvious" context for the eunuch passage.10 Understood in this way the saying places eunuchs outside of marriage, but it actually confirms marriage as the ideal ontological structure.11
Within the context of the normative structure of marriage in Matt 19:3-9 we noticed the androcentric focus on the husband and his rights. In modern terms we might say that heterosexuality goes together with masculinity and that masculinity is even more important than marriage. This emphasis upon masculinity was a characteristic aspect of the interpretation of "eunuchs for the sake of the kingdom" among male theologians in the early church (Kuefler 2001), and it is still pervasive among male theologians. A recent interpretation by an American scholar, Dale C. Allison, illustrates this concern for masculinity. That eunuchs were men who voluntarily abstained from marriage is again "naturalized" as "the plain meaning of Mt 19:12." (Allison 1998:2002). But then his explanation turns to the masculine character that this decision represented: The eunuchs that Jesus defended were those who, as heralds of the coming kingdom, had as little time for marriage as for business. To leave all for the sake of the grand cause was to leave behind the world and its attendant affairs once and for all. If the discipline of the Spartans was to prepare for war, and if the exercises of the Greek athlete were to prepare him for the athletic contest, the asceticism of the pre-Easter Jesus movement was similarly a strategy to meet a specific goal (ibid.). In this interpretation the eunuchs of Jesus' sayings have their parallels and counterparts in the warriors of Sparta and Greek athletes, regarded as champions of masculinity in the ancient world. Thus, eunuchs are included within the "[…] ideals […] of proper masculinity", ideals that "[…] establish what will […] be intelligibly human." (ibid.). But can this pass as an explanation of eunuchs? Being castrated, they hade lost the very sign of their masculinity, their sexual virility, and therefore they could not fill the masculine role within the heterosexual system of family, property and descent. One can virtually see how Allison here fights the idea that Jesus' set up ideal forms of behaviour and identity that represented "improper masculinity", that which "will not be intelligibly human", that which could not have "legitimate expression" within the established ontological field. In this first alternative, "eunuch" is interpreted in light of the marriage and divorce passage in Matthew 19:3-9, and he has the strength to renounce marriage. This strength and determination makes him into a masculine ideal, but he does not question the masculine role of the man who chooses marriage, and who is presented in his heteronormative role as superior to women.
But let us now look at the other possibility, to read the eunuch saying not in context of the heterosexual marriage/ non-marriage pattern of the preceding verses (19:3-12), but as a total contrast to that pattern. In this reading the words of Jesus about eunuchs illustrate Butler's purpose in Gender Trouble, they extend legitimacy even "to bodies that have been regarded as false, unreal and unintelligible" within the established ontological field. Are there any indications that this is a plausible way to read these words of Jesus? It is possible that the saying about the eunuchs originally was not part of the discussion with the Pharisees about divorce 19:3-9. The conversation with the disciples in 19:10-11 may have been added to provide a link between the discussion of divorce and the saying about the eunuchs. It is well known in New Testament scholarship that the gospels are results of collections of sayings and stories about Jesus, and that the "authors" of the various gospels combined written and oral sources. Therefore it seems plausible that the words about the eunuchs may have been an independent saying of Jesus. The original context may have been a slanderous accusation against Jesus and his disciples by his critics: "You are just a bunch of eunuchs!"12 Such a challenge in sexual terms to their male honour was of a type well known in Mediterranean cultures. That such accusations were voiced did of course not imply that what they claimed was true, it was a way of accusing their addressees of not being "real men". And in terms of traditional norms of masculinity they had a point. Jesus and at least some of his followers had left their households, their responsibilities as men, their male places in society as upholders of traditions, family loyalties and access to power. In terms of sexuality and male social roles and power they had left their "male place" – just as eunuchs had. To unsympathetic critics Jesus and his group might have just enough in common with the groups of male castrates, galli, associated with Oriental cults of goddesses like Dea Syria and Cybele for the accusation to stick. These galli roamed the countryside, begging and proclaiming the goddess. So did Jesus in his response deliberately take up the accusation and turn it around, presenting the eunuch as an ideal figure for the Kingdom? I am not arguing that Jesus and some of his disciples were eunuchs, i.e. castrated. If that were the case I think there would have been much more controversy around the issue in other early Christian texts. But the saying is one that causes "gender trouble" because it presents a challenge to the masculine role taken for granted by most interpreters. In the Greco-Roman world the eunuch was an ambiguous person. He represented sexual renunciation, but at the same time also a renunciation of masculinity, and that made it difficult to find a defined place for eunuchs. Critics found it difficult to ascribe to them an "essence" or identity, they were described as that which they were not: they were not "real men", but semi-vir ("half-men"). And when they were described as "soft" or "feminine", they were actually compared to another identity that they were not, namely women. In Butler's terms, eunuchs were not "real", since they had no fixed identity, and they were outside "[…] the ontological field in which bodies may be given legitimate expressions." (Butler 1999:xiii)
So in what way did Jesus' saying extend legitimacy to bodies that had been regarded as false, unreal and unintelligible? I suggest that it was by describing "becoming eunuchs" as acts "for the sake of the Kingdom". "Kingdom of Heaven" is the central metaphor in Jesus' proclamations. Many of the Kingdom sayings start with images well known from every day situations in a peasant world, but then turn them "upside down" so that they present an alternative or counter-cultural pattern (Crossan 1973). For instance, the tiny seed of the mustard plant turns into a large cedar tree. Or when a man is struck down by robbers and left helpless along the road, it is not the ideal figures of Jewish society, the priest or the Levite who come to his aid, it is the despised half-Jew who becomes "the Good Samaritan". To read Jesus' words about those who made themselves eunuch for the sake of the Kingdom in light of this counter-cultural pattern does not suggest that we should read it as a confirmation of the existing ontological fields of sex and gender. It appears more plausible as a reversal of structures and an opening up of fields. Matthew's gospel itself suggests as much when it combines the eunuch saying with the following story of how Jesus reverses the position of children (19:13-15): "Let the children come to me, and do not hinder them, for to such belongs the Kingdom of heaven." (19:14). This is also a story in which Jesus criticizes the normative patterns of his society. This time it is the role of the adults with children in a subordinate position, a normative system that the disciples upheld when they wanted to protect Jesus against children. But Jesus again turned the ideals and norms of household and society upside down with his reference to Kingdom of heaven as the superior norm. It was not the disciples as adult males who were the keepers of the kingdom. The roles are reversed and the Kingdom is for children. Read within the ontological field of the passage about the children and the kingdom (19:13-15), a saying about the place in the kingdom for males without an acceptable masculine identity makes good sense. Not just eunuchs, but also children cause trouble for male prerogatives. And there are other examples of similar reversals of gender roles in Jesus' sayings. In another example of breaking of boundaries Jesus blesses the "barren women," (Luke 23:29; Gos. Thom 70). A barren woman was a pitied figure in Jewish scriptures; she did not conform to the ideal of the childbearing mother in the patriarchal family, securing the continuity of the household group. She was a feminine parallel to the eunuch, living in shame. Jesus' words about barren women and eunuchs therefore amounts to, again in Butler's terms: extending legitimacy to bodies that were previously regarded as unreal and unintelligible. With his sayings Jesus gave a picture of people and life in the Kingdom that was very different from the ideal patriarchal household. The male world in which "everybody know their place" is turned upside down, the eunuch, the barren woman and the child without status are all lifted up. It is those least valued, those of little status, "the others" who are lifted up, blessed and accepted into the Kingdom.
What is the gain of reading the Jesus-saying that links "eunuchs" and "Kingdom of God" against the grain, unmasking the hegemony of heterosexual and masculine gender? Does it in any way contribute to a response to the question wherewith we started: "Can a male saviour redeem and save wo/men?" Can a woman more easily identify with an image of Jesus Christ as a eunuch than with a virile, powerful man? This is difficult for me to say,13 but in addition to Butler, another queer critic has been helpful for my reflections on the implications of this Jesus' saying. The literary critic Lee Edelman discusses the rhetoric used by the Queer movement protesting against the discrimination of gays and lesbians in the US in the wake of AIDS, i.e. a situation where understandings of gender and sexuality came into play. Edelman says that this movement did not choose a consistent form of politics, rather, "its vigorous and unmethodical dislocations of 'identity' create "[...] a zone of possibilities in which the embodiment of the subject might be experienced otherwise" (Edelman 1994:114). I find this statement useful since it seems to run parallel to what the Jesus' eunuch saying performs. Thus, if we substitute Jesus for the Queer movement, we might say that his "[…] vigorous and unmethodical dislocations of (masculine) 'identity' create [...] a zone of possibilities in which the embodiment of the subject might be experienced otherwise (even as an eunuch)." In analogy with the Queer movement this image of Jesus creates a "zone of possibilities" for those who belonged to positions that were not in power. This includes not only gender and sex, but also race, class and ethnicity. For Butler, too, "possibilities" is a key word when she describes the aim of her text in Gender Trouble. It was "[…] to open up the field of possibility of gender without dictating which kind of possibilities ought to be realized." (Butler 1999:viii) Butler notes that some might find this vague and ask what "opening up possibilities" actually means. Her response sounds similar to Jesus' cry after the eunuch saying: "He who is able to receive this, let him receive it" (Matt 19:12d). She refers to the experiences of those who have met with closures in their lives, they will know the answer: "[…] no one who has understood what it is to live in the social world as what is 'impossible', illegible, unrealisable, unreal, and illegitimate is likely to pose that question." (Butler 1999:xiii) For those who previously had been without possibilities, such possibilities are presented as an "opening," an experience that can be "otherwise". It is not closed into another dogmatic scheme, but genuinely open. It conjures up the very idea of something that can be expected, that spurs fantasy and imagination as something different from that which is known and experienced in the now. Thus, it has some of the same imaginative qualities as Jesus' Kingdom sayings: they never explain what the Kingdom "is", they shatter preconceived notions and understandings of existence, they represent the "other" in contrast to that which is known. Other interpretations of Jesus include images that like the eunuch breaks with the "natural" and "given" in attempts to get at the non-fixed, non-definable characteristics of Jesus. Eleanor McLaughlin tries to explain this quality about Jesus by means of the hermeneutics of "cross-dressing", and she concludes with a description of space that also serves as an image of the Kingdom: "This 'transvestite' Jesus makes a human space where no one is out of place because the notion of place and gender has been transformed." McLaughlin 1993:144). I think this is a good response to the initial question "can a male saviour redeem and save women?" Also the saviour must be saved from the place of heteronormative maleness. In my view it is Jesus' use of the figure of the eunuch that has created this inclusive space. The eunuch represents a male person in a non-hegemonic position, that is, in a position similar to that of most women. If the eunuch saying in Matthew 19:12 identifies Jesus with the image of the eunuch it destabilizes all male images of Jesus Christ. This affects not only images that expressly refer to power, as "king", "ruler" and "saviour", but also to those that refer to "ordinary" masculinity, virility and strength. Is it possible to find a modern terminology that does not identify Jesus with the hegemonically masculine and the heteronormative male, but that instead uses images that represents a non-hegemonic position, sharing a location with many women and children? McLaughlin plays with the word "cross-dresser"; I will suggest queer as a term that breaks with definitive binary oppositions and clear definitions, and that questions established identities (Turner 2000:1-35). Thus, I will use the term in a broader sense than referring to sexuality, but extending it to social, ideological and political arenas as well. It is in this sense I find "queer" to be the most adequate way to translate "eunuch" in the present situation. As "eunuch" in its time, it is a term that questions gender stereotypes and that causes "gender trouble" in our time. That is, it creates gender trouble with the purpose of opening up possibilities that fixed gender divisions had closed.
Allison, Dale C. 1998. Jesus of Nazareth: Millenarian Prophet. Fortress, Minneapolis. Andersen, Arnfinn J. 2003. Menn skaper rom for foreldreskap og familie. Farskapets betingelser i en heteronormativ kultur. Dr.polit.avh. 2003, NTNU, Trondheim. Aquino, Maria Pilar 1993. Our Cry for Life: Feminist Theology from Latin America. Orbis, Maryknoll, NY. Armour, Ellen T. 1999. Deconstruction, Feminist Theology and the Problem of Difference. University of Chicago Press, Chicago. Blinzler, Joseph 1957. Eisin eunochoi. Zeitschrift fúr die neutestamentliche Wissenschaft 48, 254-70. Bond, L. Susan 1999. Trouble with Jesus. Women, Christology and Preaching. Chalice Press, St. Louis. Butler, Judith 1999. Gender Trouble. New ed. Routledge, New York. Clark, Elizabeth A. 1999. Reading Renunciation: Asceticism and Scripture in Early Christianity. Princeton University Press, Princeton. Claussen, Dane S. 2000. The Promise Keepers. Essays on Masculinity and Christianity. McFarland, Jefferson, NC. Crossan, John D. 1973. In Parables: The Challenge of the Historical Jesus. Harper & Row, New York. Edelman, Lee 1994. Homographesis: Essays in Gay Literature and Cultural Theory Routledge, New York. Hall, Donald 1994. Muscular Christianity: Embodying the Victorian Age. Cambridge University Press, Cambridge. Hill, Mike 2004. After Whiteness. Unmaking an American Majority. New York University Press, New York. Jones, Serene 2000. Feminist Theory and Christian Theology: Cartographies of Grace. Fortress, Minneapolis. Klinger, Elmar 2000. Christologie in Feminismus. Pustet, Regensburg. Kuefler, Mark 2001. The Manly Eunuch: Masculinity, Gender Ambiguity, and Christian Ideology in Late Antiquity. University of Chicago Press, Chicago. Luz, Ulrich 1997. Das Evangelium nach Matthäus. Vol. 3. Neukirchener, Neukirchen-Vlyn. McLaughlin, Eleanor 1993. Feminist Christologies: Re-Dressing the Tradition in M. Stevens (ed.): Reconstructing the Christ Symbol. Paulist, New York. Moxnes, Halvor 1989. Social Integration and the Problem of Gender in St. Paul's Letters. Studia Theologica 43:1989, 99-113. Moxnes, Halvor 2003. Putting Jesus in His Place. A Radical Vision of Household and Kingdom. Westminster/JohnKnox, Louisville. Ng'weshemi, Andrea M. 2002. Rediscovering the human: the quest for a Christo-theological anthropology in Africa. Studies in Biblical Literature 39. Peter Lang, New York. Léon, Celine. 1988: Simone de Beauvoir's woman: eunuch or male, Ultimate Reality and Meaning 11, 196-211. Ruether, Rosemary Radford 1993. Can Christology be liberated from Patriarchy? in M. Stevens (ed.): Reconstructing the Christ Symbol (Paulist Press, New York), 7-29. Schüssler Fiorenza, Elisabeth 1994. Jesus: Miriam's Child, Sophia's Prophet. Continuum, New York. Schüssler Fiorenza, Elisabeth 2000. Jesus and the Politics of Interpretation. Continuum, New York. Sobrino, Jon 2000. Christ the Liberator: A view from the victims. Orbis, Maryknoll, NY. Turner, William B. 2000. A Genealogy of Queer Theory. Temple University Press, Philadelphia.
1. This essay is a revised version of an essay first printed in Cross Currents' 2004 , and reprinted with permission. |
Published: 29.05.2008 |
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Does IP density matter?
The world now has a population of over 7 billion, and there are around 4 billion IP addresses allocated across the globe. With estimated 2.3 billion Internet users, that leaves almost two IP addresses per user.
How are these IP addresses distributed throughout the countries around the world, and what's the spread of IP addresses per capita? We go deep and attempt to answer those questions and more.

subset: commoncrawl


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Glenfield Creative helps your organization with extensive branding skills and can provide you with a feature smart well designed digital presence that has an easy to use backend Content Management System, customized to suit your needs. We can build you custom Apps for iPhone/iPad and Android mobile devices and advise you on methods to enhance your Social Media Strategy.
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hnRNPK and hnRNP E1/E2 mediate translational silencing of cellular and viral mRNAs in a differentiation-dependent way by binding to specific regulatory sequences. The translation of 15-lipoxygenase (LOX) mRNA in erythroid precursor cells and of the L2 mRNA of human papilloma virus type 16 (HPV-16) in squamous epithelial cells is silenced when either of these cells is immature and is activated in maturing cells by unknown mechanisms. Here we address the question of how the silenced mRNA can be translationally activated. We show that hnRNP K and the c-Src kinase specifically interact with each other, leading to c-Src activation and tyrosine phosphorylation of hnRNP K in vivo and in vitro. c-Src-mediated phosphorylation reversibly inhibits the binding of hnRNP K to the differentiation control element (DICE) of the LOX mRNA 3' untranslated region in vitro and specifically derepresses the translation of DICE-bearing mRNAs in vivo. Our results establish a novel role of c-Src kinase in translational gene regulation and reveal a mechanism by which silenced mRNAs can be translationally activated.
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Thread Tools |
Currently majoring in Spanish and my university has a study abroad program with Católica University in Santiago that I'd very much like to participate in. But I have a dd who I'd need to put in daycare. What's the daycare situation like there?
Also, talk to me about midwives in Santiago, or birth options in general. 'Cause there is also the very wacky possibility that I'll be pregnant when we go.
And: how can foreigners go about finding work there? My dh is (going to be) an architect and he'd need a job there, with an international firm, I imagine, as he doesn't speak Spanish.
Clearly this idea is pretty hair-brained but god I want to go so badly. So ANY info on Santiago that you may have would be VERY WELCOMED indeed.
¡Muchas gracias!
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If so, please send me a message offline at stephanie dot brandt dot love at gmail dot com. I have an 8 month old daughter Penelope, and would love to find some like minded mamas down there.
Or family is also probably looking at a move to Chile within the next year. I'm still trying to figure out the visas, but should have plenty of time. ;) I'd love to know someone down there already, and apreciate any advice or input you have.
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Looks like I'm moving back to Chile at the end of the year or very early next year. I'm not planning to move to Santiago, but I have lots of friends and I been made FB friends that works in Natural Births and LLL., etc. I'm planning to Homeschool over there.
isabchi, did you homeschool in Chile when you lived there before? What's the general attitude like toward homeschooling/?
Also, I'm having a heck of a time finding out what (if any) the legal certification requirements for midwives or doulas is in Chile. Do you have any idea? Or maybe some of the contacts you've made might?
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Create Colorful Art—With these drawing supplies, you can empower your students to exercise their creativity and produce unique works of art. Whether you're working with one child or a full class, you'll find the perfect product. Choose from a range of supplies, including colored pencils, pastels, and washable markers.
Colorful Options
Each of these drawing implements comes in a wide variety of colors, so your students can create almost any shade of the rainbow. Create vivid, brilliant color with markers, or encourage students to mix their own shades with a paint or pastel set. For beginning art students, make it easy to choose the right color with a large pack of colored pencils or crayons.
Easy Cleaning
Don't worry about damaging your classroom during an art project — many of these drawing supplies are washable, so you can clean them easily. Simply use a wet cloth or a gentle cleaning solution to eliminate all traces of color from your walls or your students' skin. Keep a supply of soaps and sanitizers on hand for quick cleanups after any art session.
Convenient Supplies
Enable your students to create their own masterpieces with drawing paper. For ongoing projects, give each child a sketch pad with a ring binder for easy page turning. Craft kits provide valuable instructions, allowing you to direct projects without prior knowledge and experience. Choose from a range of topics and media, from acrylic painting to scratch art.
Ample Supply
Many of these art supplies come in large, classroom-friendly packs, so you'll have enough for everyone in the group. Ensure that each person gets the same colors with a 240-count pencil pack or a 400-count class pack of crayons.
7" long colored pencils in 12 colors, excellent color laydown for drawing and sketching. Sargent Art® 7" Colored pencil in ...
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The Reebok ATV19 Running Shoe is a classic, all-terrain shoe which delivers premium performance on a variety of surfaces. The multi-layer mesh and synthetic upper provides superior durability, ventilation, and flex. The padded heel collar offers exceptional comfort and stability, and the full-length IMEVA midsole yields optimum cushioning for comfort underfoot. The 3D durability graphic provides lightweight support where you need it most. The full-length PU sockliner offers "first feel" comfort and extra cushioning. The ATV19 outsole features 19 large-size ATV lugs designed to grab through varied surfaces for excellent traction and agility on all running surfaces. Lace-up design. Medium width. Imported. |


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Product Number: | ZU82027 |
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Availability: | The item you are looking for is currently sold out and will no longer be available in the future. Please see similar items below. |
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The X-Pod gives you a just right view in areas where putting up a hang-on or finding a good climbing tree is just not going to happen. When it's time to hunt dense scrub and you struggle for the right stand, choose the X-Pod and put it right where you wanted it in the first place.
The X-Pod from Summit... a rugged hunting pod that can always mark the spot. The Summit X-Pod Includes the following features:


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Rupert Sanders' father, Michael, is speaking out about his son's affair with Kristen Stewart. Shockingly, he thinks it's no big deal and even said, "it is a lot of fuss about nothing." Do you agree?
Rupert Sanders, who was just photographed kissing Kristen Stewart on July 17, issued an apology to his family on July 25. And now, Rupert's father, Michael, is speaking out.
Michael Sanders told People, "From what I gather nothing really happened and it is all a lot of fuss about nothing. I should imagine it was something very brief. She is a very pretty girl and when you work that closely with someone for so long, sometimes things happen."
Michael obviously loves his son — and defended his actions. "He is very honorable, hardworking and [a] dedicated father and filmmaker."
Michael believes Rupert and his wife Liberty Ross will survive this scandal. "Of course their relationship will survive this. This is nothing – they will definitely survive all of this. It is all a lot of fuss about nothing."
What do YOU think, HollywoodLifers?
–Dory Larrabee
More Kristen Stewart and Rupert Sanders:
- Kristen Stewart: Your Affair Was Not A 'Momentary Indiscretion'
- Robert Pattinson & Kristen Stewart 'Shed Tears' At First Meeting
- Robert Pattinson Moves Out — Leaves Kristen Stewart
View Comment
Posted at 2:16 AM on July 27, 2012
Look what Daddy says…..it was nothing….wow…son has been married before…I read somewhere else …this is his 4th marriage. Let's think about this….even though both were wrong in the kissing…who more than likely lead on whom and initiated the trist. maybe Robstein both have been a little too busy and ole Rupert took advantage of the empty time and made things too fun and things got carried away…..come on gang you have done enough lately….let's slow down and work on these relationships, they're worth saving.


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Cherrytree Records
Your Pop Alternative Source
Hi everybody! Please help me to realize my dream to go to the Mtv EMA 2009! Vote me to this address: www.fanwalk.tv/sleeplessbeauty It is very important!!! Thankyou soooo much!
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Cherrytree Records
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The Cherrytree House Live! event featuring stunning acoustic performances by Sting, Ivy Levan, The Hunts, Matthew Koma, Michael Einziger and Michael Kiwanuka is going to be rebroadcast on CherrytreeRadio.com at the following timesWednesday: 9pm Thursday: 5am, 10am, 3pm, 11pmFriday: 3am, Noon, 10pmSaturday: 7am, 1pm, 7pmSunday: 1am, 2pm, 11pm
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Just a few thoughts. Merino is a great felting wool. Other fine wool sheep breeds are great for felting, too.
Angora would not be a good fiber choice for felted soaps. Angora fiber is from Angora rabbits and while it's beautiful and soft, it would not make a good felted soap (and it's really expensive). Mohair comes from Angora goats and is great in the right places, but wouldn't make a good felted soap.
Thanks for letting me add my .02! -- Karyn from Ten Good Sheep


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Paramore Premiere 'Twilight' Song Video!
You've heard the song and you've seen the teaser -- now, check out the full video for Paramore's "Decode," the lead single off the soundtrack for Twilight, featuring clips from the forthcoming blockbuster vampire movie!
Paramore, "Decode"
More on SPIN.com:
>> 'Twilight' Soundtrack Tracklisting Unveiled
>> 'Twilight' Author Reveals Musical Inspirations!
>> First Look: The 'Twilight' Movie Trailer
>> Paramore Reveal Details of 'Twilight' Soundtrack


text:
(CNN) — Nintendo spooked investors, and it showed in Monday trading.
Shares of Nintendo lost 20 percent of their value on Monday, before regaining most of the lost ground.
Nintendo's stock in Tokyo was still down by more than 6 percent in afternoon trading.
Some investors fled Nintendo after the company's Friday announcement that it expects an operating loss of more than $335 million in its fiscal year, which ends in March. That's a significant drop from a previous forecast when Nintendo expected to turn a profit of just under $1 billion.
Nintendo slashed estimates for global sales of its Wii U console from nine million to just under three million, facing stiff competition from Microsoft's Xbox One and Sony's PlayStation 4.


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- Device Detection - Posted by ronan - 21 Sep 2009
A minimal mobile-aware web app with Python & cloud-based device detection
- In this article we'll look at a how to make a minimal device-aware web application. The point of this article is not to demonstrate a useful application but rather to show just how little code is required to make an app that is fully device aware, and that can change its presentation entirely depending on the nature of the device accessing it.
- Content Adaptation - Posted by atrasatti - 09 Jul 2008
DeviceAtlas 1.3 adds Python and Ruby support
- When we initially released DeviceAtlas back in February we announced three different API's, Java, PHP and .NET. From the beginning we knew that the Ruby and Python communities would have been knocking at our door and in fact we have not been sitting staring at the wall. The initial API's have been updated and streamlined and now we come with two new flavours that should be welcomed by many web developers.
- Content Adaptation - Posted by ronan - 29 May 2008
Creating mobile web sites using Google App Engine
- Just a quick note to say that we've just published an article on building mobile web applications with Google App Engine, complete with advanced device detection. Check it out on mobiForge. Advanced device detection, meet infinite scalability!
- Content Adaptation - Posted by ronan - 29 May 2008
Creating Mobile Web Sites with Google App Engine
- By now most people have heard of Google's App Engine (GAE). In case you haven't, GAE lets you run your own web applications on Google's extensive network of servers meaning that you can scale your application as traffic demands, with no hardware headaches, no machine provisioning, no LAMP stacks, no Apache configurations.


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June 2, 2011 | to | June 3, 2011 |
When you sign up for the NAAC's High Performance Driving Event, you are signing up for the most exciting, exhilarating and in-depth automotive learning experience this side of racing itself. In a safe, controlled environment, in this case the road course at New Hampshire Motor Speedway, you will drive your car in ways you could never experience on the open road.
Surrounded by like-minded enthusiasts, you will be coached and schooled in the art of high performance driving – just you and your machine. In two days, you will learn more about your car and your capabilities than you would in forty years of driving on the street. Classroom sessions will teach everything from track layout to control skills, to performance driving terminology and advanced driving theory. Students who are new to driving schools will have a specialized on-track familiarization session devoted to visually understanding the track layout, flagging stations, the "line", and communication between you and your instructor. The rest of the time not devoted to the classroom will be spent at speed, on the track, in 25-30 minute sessions with a highly trained instructor providing guidance from the passenger seat. There you will apply, practice and polish the skills you learned in the class.
This ain't no racin' school
When we say this ain't no racin' school, we mean it. This is all about you, your car and control. This is not wheel to wheel racing and we do not allow timing or competition. There are no prizes to be had, nor egos to be stroked. Passing is performed in an orderly fashion and only with permission. Safety is paramount. Rest assured however, you will be allowed to run as hard as your skills, your car and your training permits.
The classroom sessions provide a foundation for the driving skills taught in the exercises and on the track. Some of the topics include car preparation, driving position, attitude, vision, weight transfer, tire adhesion and cornering techniques. In addition, you will learn the track rules, track layout, passing zones and everything necessary for you to take to the track in confidence and safety.
Track Time!
This is the meat of the driving event and it makes up the bulk of the seat time. Run groups are established to allow students to share the track with other drivers of similar experience and capabilities. Novice students always have an instructor in the car during lapping sessions, providing instruction and insight into techniques, procedures and protocols. As the student progresses, smoothness and speeds increase, techniques are polished, confidence surges and grins spread widely. There are very few experiences that are as immersive, focusing and enjoyable as the NAAC High Performance Driving Event. Attend one and it will find a permanent place on your yearly calendar.
Registration information can be found here.
Other files of interest (Event registration references them):
- Pre-Tech Inspection Form
- Convertible Policy
- R Compound Tire Policy
- Medical Information/Emergency Notification Form
Frequently asked Driving School questions:
- When do I have to get to NHMS?
You must be at the track early enough on Monday to ensure you have time to register, if you did not do so on Sunday afternoon. You need time to sign the waivers, find a parking spot, get your helmet verified, and turn in your helmet waiver form and Pre-Event Safety Inspection Report forms. You must ensure your car is completely empty of extraneous materials, go through Tech Inspection, and be prepared for the track in time for the first driver's meeting of the day, which will be at 8 AM. Depending on your run group, after the drivers' meeting you may go directly to grid or directly to classroom, so don't assume you have a lot of time after the driver's meeting to prepare your car.This is why we recommend you show up on Sunday and get a lot of this taken care of. - When is the tech inspection?
The primary technical inspection of your car occurs before you ever leave to come to NHMS. In this information packet is the Pre-Event Safety Inspection form. The Pre-Event Safety Inspection must be completed by a qualified technician within the 30 days preceding the event. You must bring your completed inspection form to Registration. It is your responsibility to ensure your car is safe and in good mechanical condition. When you grid for the first time each day, school staff will check to ensure all loose items have been removed and there are no obvious visible safety defects. It is your responsibility to bring a safe car to the event, and to maintain it in a safe condition throughout the event. Unsafe cars will not be allowed on the track. - Can I do my own Pre-Event Safety Inspection?
You may, only if you are a certified mechanic. For most participants, the inspection should be done by a professional mechanic, preferably one who is experienced on your make of car, and who has the facilities to raise the car and do a thorough inspection top and bottom. Some participants have the mechanical skills and experience to do their own, but this is a detailed inspection for defects that will help determine if your car will be safe under high stresses on the track. - Can I drive my convertible?
Your car must have a 4 point triangulated rollbar mounted securely to the car chassis. The car must also pass the broom stick rule. If a straight edge (broom stick) is placed on the top of the windshield and the top of the rollbar, there must be a minimum of 2 inches of clearance between the top of your helmet and the bottom of the straight edge.Convertibles pose a unique risk to their occupants in the unlikely event of a rollover. Without the added protection of an integral hard top, the windshield and A-pillar could compress to the extent it could pose a danger of injuries. In addition, without a roof it is possible in the event of a rollover that occupants' arms may be more easily injured. Contact Event Master, Mike Collier, by e-mail (mcollier1982 at gmail.com) or telephone (603.471-9168) for more information - Why can't I get all my money back if I cancel out?
The organizing chapter incurs significant expenses well before the event (track rental, food, banquet facility rental, etc.). Many of these costs are still incurred even if a student does not show up. - Why are the passing areas so restrictive?
This is a driving school, not a racing school. The passing areas are
tightly controlled so that the risk of car-to-car contact is minimized. The passing areas exist so that quicker drivers do have a safe area to execute a pass and continue on. - Will my insurance cover any damage to my car?
Possibly, but it depends on your insurance carrier and what is stated in your policy. Some policies remain in force as long as the car is not used in a speed event or competitive event. Some policies exclude coverage if the car is used on a track at all. This driving school is a non-timed, non-competitive event and it is not a race or practice for a race. You need to ensure that you are aware of the terms of your individual auto insurance policy and are prepared to assume the risk of participating in this school. - What if something happens to my car so that it poses a hazard?
You can't drive on the track. One reason Audi Club of North America driving schools have a good safety record is our strict adherence to safety standards. If your car is not in good mechanical condition and safe, it doesn't get on the track. That's the bad news.
The good news is that there are many helpful drivers at the event who can probably help you diagnose or fix what's wrong, if it's fixable. If you have a good Pre-Event Safety Inspection and examine your car closely before coming to the event and then again when you arrive at NHMS, you should be in good shape. - Do I have to let my instructor drive my car?
No. By driving your car, the instructor gets to see and feel exactly
how your car handles, and may be able to give you more insightful instruction. Also, you get to see how an experienced driver drives the line in the same car you'll be driving. The decision is up to you. However, please be warned: if an instructor damages your car, repair
or compensation is between you and your instructor. Neither NHMS, North Atlantic Audi club, nor Audi Car Club North America may be held liable or be involved in repair or compensation. - What if I I want to drive my car without an instructor?
Unless you are assigned to the Advanced or Intermediate run group, and have been signed off as a solo student, you will not be allowed to drive on the track without an instructor. This helps ensure overall safety and provides you with the maximum opportunity to learn from a very accomplished driver. Certain students may receive a sign-off from their instructor to go solo, but only after the instructor has ridden with the student and is confident of his or her ability to drive the car safely alone. Even if the instructor signs you off to go solo, you must still ride with the instructor on the first track session each day. Remember that just because your instructor signs you off to solo, it doesn't mean you must drive solo. You can continue to ride with and learn from your instructor or a different instructor, and we encourage you to do so. - Suppose I don't get along with my instructor?
This happens occasionally. If you and your instructor are not a good match, ask the Chief Instructor or Event Master for another instructor


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FOXBURG — After a tough loss to its rival DuBois in the season opener, Punxsy recovered with a 42-6 win over A-C Valley Friday night in Foxburg.
Each team's greatest opponent Friday was the weather, though, as the start of the game was delayed until 7:50 p.m. due to lightning.
Lightning delayed the start of the second half as well, and eventually, the game had to be called during the third delay due to players' safety from stopping and starting.
BROCKWAY — The Punxsy girls' golf team kicked off its Allegheny Mountain League schedule with a win over Brockway Thursday afternoon in Brockway.
Five teams competed at the meet, and Punxsy entered the lowest score, but the only match that counted for record was the head-to-head matchup with Brockway.
Punxsy's overall record is now 3-0, with a 1-0 record in the AML.
Punxsy will host all four teams — Brookville, Brockway, DuBois and Ridgway — in its next meet Monday.
Last Saturday, the Lady Chucks junior varsity volleyball team traveled to Slippery Rock for the junior varsity tournament, and returned with the first-place trophy in hand. Pictured with their trophy are (front, from left) Nicole DiPietro, Emily Reitz, Ashley Reitz, Alyssa Reitz, Jensen Constantino; (back) Hailey Brady, Maddie Neal, Ivy Phillips, Sydney Phillips, Shaina Painter, Bella Gallina and coach Megan Decker. Punxsy is off to a 2-0 start this season behind great serving and solid defense.
PUNXSUTAWNEY — That Tuesday, Sept. 11, 2001, some of them were in school, some of them were at home. Mostly, they didn't understand why their parents were fixated on their televisions, which were showing images of crashing airplanes, smoke, fire and crumbling towers.
When they asked about what was happening, some of their parents delicately tried to explain how some bad people were trying to hurt their country. Other parents encouraged them to keep doing what they were doing, playing outdoors or elsewhere. Some parents didn't say anything.
BROOKVILLE — It could have been a day like any other.
The sky was a beautiful clear blue, dotted with wisps of clouds.
The kind of sky that didn't expect what was handed to it that morning.
The kind of sky that didn't want anything or anybody to blot out its beauty.
But someone tried. Someone tried very hard.
Above everything that happened that day, and over the past 10 years, it's what John Laursen remembers most.
"The sky ... it was a beautiful, beautiful, blue sky, and I'll never forget it," he said.
UNIONTOWN – That sunny day in September 2011, retired Pennsylvania Police State Trooper Chuck Depp knew what had happened in New York City. He knew what had happened in Washington, D.C.
And at a certain point the morning of Sept. 11, 2001, he knew what had happened in Shanksville, about 60 miles away in Somerset County.
"I knew what was going on, because I had a experience with some other plane crashes in my career," said Depp, who retired as the head of detectives at Troop B's Uniontown barracks, Fayette County.
That was around 10 a.m.


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Directions for use: Wet hair thoroughly. Apply the shampoo bar directly to the hair and create lather with your fingers. Rinse hair with cool water.
Saponified Oils of Coconut, Palm, Castor bean, Safflower; Vegetable Glycerin, Purified Water, Essential Oils: Dragon's Blood, Lavender, Rosemary; Sorbitol, Soy bean protein, and Sorbitan Oleate.


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Driver's leg broken, building, home damaged in Walnut Hills Metro bus accident
A Cincinnati Metro bus driver has a broken leg after she crashed into the side of a building in Walnut Hills Wednesday evening.
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Download Avira System Speedup 2.0 Crack Key For Windows
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- Clean Sweep – Encrypt your important files that are not easily learned by others include File Shredder and Disk Wiper function to ensure that the applications or any other item that cann't be restored. Uninstaller is advisable
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Less satisfied with the explanation above, please see the video below:


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FREE Email Newsletter
Daily industrial news and top headlines for plant and maintenance managers
Ford CEO: How To Save Detroit
January 13, 2010 8:50 am | Articles | CommentsWhile the North American International Auto Show is being held in Detroit, the city has seen better days. Even though the Big 3 automakers are looking to make a large comeback this year, despite the poor economy, Detroit still suffers in the aftermath of their near-collapse. Ford CEO Alan Mulally, who has helped push his company through the dismal 2009 automotive year, offers some advice on how to revive Detroit.
Detroit Auto Show: Green Everything
January 13, 2010 6:33 am | Articles | CommentsCNN had the chance to visit the North American International Auto Show this week, where "green" has consistently been the biggest buzzword. From smaller cars, to hybrids and all-electric vehicles, fuel-efficiency and environmentally-friendly practices are No. 1 in Detroit. Also significant is interim CEO of GM Ed Whitacre's statement on the future of his company: he is sure they will be able to pay back the government loans, and they have no more plant closures on the docket.
Welding Ranks Among 'Worst Jobs'
January 13, 2010 6:31 am | Articles | CommentsCNN lists the 10 best and worst jobs for Americans in 2009, with actuaries and historians ranking highly for competitive salaries and normal business hours. Among the worst? Pretty much anything manufacturing, which is a shame. According to CNN , welding is among the worst possible jobs an American can have.
The Finger-Safe Table Saw
January 13, 2010 6:25 am | Articles | CommentsTable saws are responsible for countless workplace incidents every year, whether it comes down to carelessness, lack of training, or just plain bad luck. But some new technology is hoping to change that, and there's potential for these ideas to be migrated over to other heavy, dangerous machinery, such as those you see every day on the plant floor.
Top Pratt & Whitney Exec To Testify On Layoffs
January 13, 2010 3:51 am | News | CommentsBRIDGEPORT, Conn. (AP) — Pratt & Whitney's top executive is likely to testify in federal court near the end of a series of hearings over the jet engine manufacturer's plans to move 1,000 jobs out of Connecticut. David Hess, president of the East Hartford subsidiary of United Technologies Corp.
Toxco Moves To Prevent Battery Explosion Repeat
January 13, 2010 3:46 am | News | CommentsTRAIL, B.C. (CP) — A Trail, B.C. battery recycling plant is calling in some outside help to avoid a repeat of a spectacular explosion and fire in November. U.S.-based Toxco, Inc. has retained consultants to provide advice on better building design, evaluate the process of battery receiving, storage and treatment, and prepare a risk management plan.
Asian Automakers Fight To Keep U.S. Market Share
January 13, 2010 3:45 am | by David Runk, Associated Press Writer | News | CommentsDETROIT (AP) — Asian automakers grabbed their biggest chunk ever of the U.S. car and truck market in 2009, but they'll struggle to build on that momentum this year as rivals in Detroit offer a fleet of efficient, small cars. All automakers that sell cars and trucks in the U.S. will try to woo cautious consumers still nervous about heavy debt, high unemployment and rising gas prices.
White House: Stimulus Has Created 2 Million Jobs
January 13, 2010 3:38 am | by Mark S. Smith, Associated Press Writer | News | CommentsWASHINGTON (AP) — President Barack Obama is trumpeting a new White House estimate that his top economist calls "stunning": His stimulus plan has already created or saved up to 2 million jobs. The analysis is part of the administration's quarterly report to Congress on the controversial $787 billion package of spending and tax cuts he signed weeks after taking office.
The Boy Who Harnessed The Playstation
January 13, 2010 3:22 am | Blogs | CommentsI'm the "boy who harnessed the Playstation." And for what, exactly? Let me explain. A while back I learned about the accomplished life of one William Kamkwamba, an African who, at the age of 14, built a windmill from trash (yes, literally) in order to keep his starving family alive.
Chinese Manufacturers Unconcerned About Cadmium Dangers
January 13, 2010 3:13 am | by Alexa Olesen and Eugene Hoshiko, Associated Press Writers | News | CommentsYIWU, China (AP) — For China's low-cost jewelry makers, it was an open trade secret: The metal cadmium is shiny, strong and malleable at low temperatures, regardless of its health hazards. And it's cheap. Despite the risks, manufacturers in factories ringing this city on China's east coast say their top priority is profit.
Detroit Auto Show, Day 2: Tiny Cars, Touchscreens
January 13, 2010 3:12 am | by The Associated Press | News | CommentsA roundup of news and notes out of the Detroit auto show on Monday: __ Korean car maker to make electric vehicles in U.S. DETROIT (AP) — South Korean electric car maker CT&T said Tuesday it will begin producing electric cars in the U.S. this year. The company makes low-speed two-seaters and golf cart-style vehicles as well as the City EV, which can reach 65 miles per hour and travel up to 70 miles on an electric charge.
Heavy-Duty Multitasking Mezzanines
January 12, 2010 7:56 am | Product Releases | CommentsDelta Industrial (Chesterfield, MI) has a range of mezzanine systems designed for both large and small facilities, making them ideal for in-plant offices, storage, industrial platforms, catwalks, and conveyor integration. Features of Delta's mezzanine systems include: Customer-designed specifications.
Expand Your Pump Possibilities
January 12, 2010 7:55 am | Product Releases | CommentsTime Mark (Tulsa, OK) announces their new Model 42X Pump Expansion Unit, which can control up to 3 pumps with a 4-20mA input. Alarm inputs for seal failure, over-temp, contactor fail, and a spare (a second seal fail, for example) are available. Configuration for the 42X is completed via a PC through a USB cable, and the software shows current depth, pump status with run time meters, and alarm status.
Thermal Printing, Worry-Free
January 12, 2010 7:55 am | Product Releases | CommentsTharo Systems (Brunswick, OH) has extended the warranty for its H-400 Series of thermal transfer printers. Effective immediately, the new warranty will cover the H-427 and H-436 printers for two years. In addition, Tharo will warranty the printhead for two years/two million inches for thermal transfer, or 500,000 inches for direct thermal applications.
Keep Your Flow In Check
January 12, 2010 7:49 am | Product Releases | CommentsA new flow conditioner from Westfall Manufacturing (Bristol, RI), the Model 3000, has been designed to achieve a fully-developed velocity profile with minimal head loss (K=0.579). The Model 3000 mounts directly into a piping system and features four leading tabs and four anti-swirl plates that suppress turbulence to produce a developed velocity profile within eight diameters downstream.
Five Commandments For The Next Industry Leaders
January 12, 2010 6:50 am | by George Young, founding partner, Kalypso | Articles | CommentsThis month, the food and beverage (F&B) industry is embarking not only on a new year, but the dawn of a new decade—one driven by the demands of a new consumer reality focused on value, food safety, health and wellness, and environmental sustainability.
China To Investigate Cadmium-Laced Jewelry Exports
January 12, 2010 3:52 am | by Jeremiah Marquez, AP Business Writer | News | CommentsHONG KONG (AP) — China's product safety agency will look into findings that dangerous levels of cadmium are being used in exports of children's jewelry, a Chinese official said Tuesday following growing concern in the United States about the products. Attending a toy safety conference in Hong Kong, the official said that his agency only just learned of findings in an Associated Press investigation published Sunday and would examine the findings on cadmium contamination.
Dozens Of Chinese Power Plants Nearly Without Coal
January 12, 2010 3:45 am | by Joe McDonald, AP Business Writer | News | CommentsBEIJING (AP) — Dozens of Chinese power plants are running out of coal and might be forced to shut down this week as bitter winter cold boosts demand and snow hampers delivery of new supplies, state media said Tuesday. Factories have been closed in parts of central China where power demand exceeds supply but analysts said they expected no immediate impact on the economy.
Detroit Auto Show Recap: Everything You Need To Know
January 12, 2010 3:40 am | by The Associated Press | News | CommentsA roundup of highlights and news out of the Detroit auto show on Monday: Chrysler may rehire workers if sales forecasts met DETROIT (AP) — Chrysler CEO Sergio Marchionne said the automaker will start hiring production workers again if it sells enough cars and trucks. Marchionne said at the Detroit auto show that Chrysler Group LLC is revamping its models and will need more engineering and development workers.
Pelosi: Big 3 Bailout An Automotive 'Renaissance'
January 12, 2010 3:37 am | by Ken Thomas, Associated Press Writer | News | CommentsDETROIT (AP) — House of Representatives Speaker Nancy Pelosi and top Obama administration officials on Monday defended last year's federal bailout of the auto industry, citing optimism that General Motors and Chrysler had made strides only months after exiting bankruptcy. "What we see here today is a renaissance," Pelosi said.


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SA1360 Ultra High Performance Digital Signage Appliance
for Targeted Communications
Full 1080p HD Video Delivery for Digital Signage Networks
DSE, Las Vegas, NV & San Jose, CA â February 12, 2014 – DT Researchâ¢, Inc., an industry leader in the development of information appliances for vertical markets, today announced the SA1360 signage appliance player, providing full high definition (HD) 1080p video performance, delivering a quality digital signage experience.
The SA1360 features the powerful and energy-efficient Intel® Core⢠i-series processor (i3 or i7) in a fanless, robust package, providing dual Full-HD video playback yet energy-efficient power consumption. The integrated Microsoft® Windows® 7 Professional operating system offers a highly intuitive menu interface and enhanced flexibility to integrate with other applications.
With DVI and DisplayPort connectors for high-quality video and optimal display experience, the SA1360 powers displays with dynamic content while communicating with the server for updates. The SA1360 also offers up to 128GB of flash storage and up to 8GB of RAM, with TPM 1.2 support, and a PCI Express expansion port. With options for wireless networking, WebDT signage appliances offer flexibility in placement, and support growing digital signage networks.
The SA1360 is complimented by the web-based WebDT Content Manager software for intuitive remote management of content and device functions. Bundled with all WebDT signage appliances, WebDT Content Manager offers an easy-to-use interface for organizing, scheduling, and distributing content, and supports numerous media formats (e.g., images, videos, Flash, URL, RSS, and Microsoft PowerPoint). Flexible screen layout options with multiple zones and layers enable a screen to be divided into up to eight areas with different content in each zone to mix images, text, and real-time video within a screen. This detailed management software allows quick updates over an IP network connection for real-time or scheduled content playback and automatic content download recovery to prevent downtime. The newly released WCM 6.0 Pro now adds built-in Widgets, one-click publishing, an enhanced schedule interface, and more multiple-screen deployment tools.
The WebDT Signage System offers innovative digital signage hardware integrated with intuitive web-based content management software enabling effective targeted communications. With a range of high-powered signage appliance players for single and multiple screens, the WebDT Signage System delivers dynamic visual messages to optimize customer experience while driving sales.
About DT Research
DT Research⢠develops and manufactures web-enabled information appliances for vertical applications. The WebDT family of products is based on thin computing platforms for secure, reliable, and cost-effective computing. WebDT products include digital signage solutions, wireless tablets, point-of-service handhelds, compact modular systems, and display-integrated information systems. These systems emphasize mobility, wireless connectivity and touch displays. Powered by Windows® operating systems, WebDT systems offer durability and ease in integration, leading to solutions that can be remotely managed with the comprehensive WebDT Device Manager software.
For more information, visit http://signage.dtri.com.
DT Research and WebDT are trademarks of DT Research, Inc. All other brands and product names may be trademarks and/or registered trademarks of their respective owners.
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Photograph by Lida Pigott Burney
David's Blog Posts
New Research: Deforestation Did Not Cause Collapse of Maya
Research published in Proceedings of the National Academy of Sciences (PNAS), co-authored by David Burney, argues that large-scale deforestation did not cause the collapse of the ancient Maya city of Copan in Honduras.
In Their Words
If everyone could take more interest in the natural world around them, and the past of their own species, I am reasonably sure we would have a better chance of surviving the present global predicament.
David Burney
Back to the Future in the Caves of Kaua'i
Burney investigates the dramatic ecological changes that began after the arrival of humans.
Hawaii Couple Reestablishes Ancient Plant Species
The husband and wife hope to re-create a lost world.
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