You can now get my book and other such things through my brand new shop!
You can even pick up a commissioned piece!
I recommended this on last week’s podcast! Treat yourself!!
Today’s page, in which Thompson and Margo investigate the death of the newspaper.
(via The Creepy Casefiles of Margo Maloo | Updates Tuesdays and Thursdays)
This specifically refers to a hand striking the side of a person’s face, tells quite a different story when placed in it’s proper historical context. In Jesus’s time, striking someone of a lower class ( a servant) with the back of the hand was used to assert authority and dominance. If the persecuted person “turned the other cheek,” the discipliner was faced with a dilemma. The left hand was used for unclean purposes, so a back-hand strike on the opposite cheek would not be performed. Another alternative would be a slap with the open hand as a challenge or to punch the person, but this was seen as a statement of equality. Thus, by turning the other cheek the persecuted was in effect putting an end to the behavior or if the slapping continued the person would lawfully be deemed equal and have to be released as a servant/slave.
THAT makes a lot more sense, now, thank you.
I can attest to the original poster’s comments. A few years back I took an intensive seminar on faith-based progressive activism, and we spent an entire unit discussing how many of Jesus’ instructions and stories were performative protests designed to shed light on and ridicule the oppressions of that time period as a way to emphasize the absurdity of the social hierarchy and give people the will and motivation to make changes for a more free and equal society.
For example, the next verse (Matthew 5:40) states “And if anyone wants to sue you and take your shirt, hand over your coat as well.” In that time period, men traditionally wore a shirt and a coat-like garment as their daily wear. To sue someone for their shirt was to put them in their place - suing was generally only performed to take care of outstanding debts, and to be sued for one’s shirt meant that the person was so destitute the only valuable thing they could repay with was their own clothing. However, many cultures at that time (including Hebrew peoples) had prohibitions bordering on taboo against public nudity, so for a sued man to surrender both his shirt and his coat was to turn the system on its head and symbolically state, in a very public forum, that “I have no money with which to repay this person, but they are so insistent on taking advantage of my poverty that I am leaving this hearing buck-ass naked. His greed is the cause of a shameful public spectacle.”
All of a sudden an action of power (suing someone for their shirt) becomes a powerful symbol of subversion and mockery, as the suing patron either accepts the coat (and therefore full responsibility as the cause of the other man’s shameful display) or desperately chases the protester around trying to return his clothes to him, making a fool of himself in front of his peers and the entire gathered community.
Additionally, the next verse (Matthew 5:41; “If anyone forces you to go one mile, go with them two miles.”) was a big middle finger to the Romans who had taken over Judea and were not seen as legitimate authority by the majority of the population there. Roman law stated that a centurion on the march could require a Jew (and possibly other civilians as well, although I don’t remember explicitly) to carry his pack at any time and for any reason for one mile along the road (and because of the importance of the Roman highway system in maintaining rule over the expansive empire, the roads tended to be very well ordered and marked), however hecould not require any service beyond the next mile marker. For a Jewish civilian to carry a centurion’s pack for an entire second mile was a way to subvert the authority of the occupying forces. If the civilian wouldn’t give the pack back at the end of the first mile, the centurion would either have to forcibly take it back or report the civilian to his commanding officer (both of which would result in discipline being taken against the soldier for breaking Roman law) or wait until the civilian volunteered to return the pack, giving the Judean native implicit power over the occupying Roman and completely subverting the power structure of the Empire. Can you imagine how demoralizing that must have been for the highly ordered Roman armies that patrolled the region?
Jesus was a pacifist, but his teachings were in no way passive. There’s a reason he was practically considered a terrorist by the reigning powers, and it wasn’t because he healed the sick and fed the hungry.
Today on the WHYs: the cute continues.
My favourite show of the year, SPX, is this weekend y’all! I’ll be at booth L9 with the mega-talented cartoonist: Laura Terry.
I’ll have copies of my self-published books Side A: The Music Lover’s Graphic Novel (and it’s accompanying record Winter Bloo), Frankie Comics #1 and #2, two different Frankie stickers, and three different Frankie-related posters (“Keep It Up Tough Stuff,” “Goodbye to Sleep,”
and the “Life With/Out a Cat” comic*). I’ll also have anthologies that I took part in: As You Were #1 through #3 by Silver Sprocket Bicycle Club, Maple Key #1 by Maple Key Comics, and SubCultures: A Comic Anthology by Ninth Art Press (which is debuting at the show).
Long story short: you should totally, definitely stop by and say hello and maybe treat yourself to some comics. Laura and I would love to see you. <3
*Sadly, I won’t have the “Life With/Out a Cat” comic screenprints. The original company that printed them did a great job but the paper stock was way too glossy and I couldn’t handle it. (It looked like a giant sticker.) I placed an order through another company yesterday and will have them in time for Long Beach Comic Con later this month and APE after that.
By Melissa Mendes
Published by Oily Comics 2013
Oily Comics are hit and miss with me. I’ve liked some, disliked greatly others, but this one-shot by Melissa Mendes is quite good. I got it off Comixology, so it’s good to see Oily Comics expanding from their typical mini-comic mail…
Oh yeah p.s., you can buy Joey on Comixology now.
BROOKLYN BOOK FESTIVAL BOOTH 815
21 September 2014 | 10AM–6PM Brooklyn Borough Hall and Plaza, Brooklyn, NY | FREE
Visit the Brooklyn Book Festival website for further details
Koyama Press will be at the Brooklyn Book Festival with Michael DeForge and Patrick Kyle who will be signing their latest books Lose #6 and Distance Mover. Swing by booth 815 (shared with the stupendous Secret Acres) for most excellent comics!
11AM-1PM: Patrick Kyle
1-3PM: Michael DeForge
Jesse Jacobs explains how his book Safari Honeymoon grew out of sketchbook drawings.
Jesse talks more about his process on a recent episode of Make It Then Everybody.(via dept-of-research-and-development)