kamp in kamp uit: walvis olifant leeuw tijger ezel


Waar
't dus
op neerkomt is:
dat we 't 'dierlijke/duivelse/instinctieve' weliswaar 'de kop hebben vermorzeld',
maar dat 't ons ondertussen wel last kan bezorgen
als onze "Achillushiel"
v/d menselijke
natuur!


Dat
proces zet
zich blijkbaar door
voor de afgelopen 2000 jaar:
'n wereld als in permanente barensweeen
~ de geboorte van de "Nieuwe Menselijker Zoon" uit een "Zoogdierlijke Vrouw" ~
alle mensen zijn [vooral mede dankzij Yesjoea]
'kinderen van g d' geworden,
maar [nog] niet
helemaal!


We find
an important shift
taking place in fourth-century Christian discourse.
As is well known by now, earlier Christian texts frequently represented the possibility of a virilization
of the female, whether as martyr, Perpetua, or as apostle, Thecla:
"I will make her [as if] male!"
~ in earlier work,
scholars read these representations
as manifesting "genuine" spaces of autonomy for women
in early Christian culture, but recently, these same scholars are now more inclined
to see male representations of self via complex
and contradictary identifications
with female
figures!
It could be argued, indeed, that in the earliest periods of Christianity,
there was a radical critique of Greco-Roman gender discourses
and sexual dimorphism
tout court.


This critique
is represented in large part
through "gender-bending" attacks on female subordination
such as the famous early story
in which Yehoshua promises
to make Miryam
[more] 'male".

Although, obviously,
we should be very chary of ascribing "feminist" motives
to such representations, it seems that the stance of drastic alienation
from the Roman world and all of its works, including marriage,
led to at least this burst of imagination,
this envisioning of female power
& autonomy.

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