🌺Election poster of Tania Derveaux, candidate of the NEE political party in 10 June 2007 election to the Belgian Senate.

 

Pigeon soup

 

Feminist dialectics

 

Why must I suffer?

 Why must I suffer? Why must I be forced to hear about all the bad things in the world? Do you think that I can do something about it? Do you think that I have some kind of advice that can make sense to anyone? I have nothing! I am nothing! You are grieving! You have every right in the world to grieve! It is not that I do not care. Of course I do! It's just that it all gets to be too much.

Russian jazz

 

Women need revenge?

Women need revenge, because of their lack of ability to have revenge! What form this revenge takes is not important! They just need revenge because of something or another! Don't ask for what! Are you a biggot!? Come on! I am asking you a question, that is to say that I wish to smash your mind into my own! Just let women get revenge, against something or another! So yeah!
 

Philidelphia metoo

 

..GENESIS 37:1-40:23

 🐠didn’t find her.”

24 About three months later Y’hudah was told, “Tamar your daughter-in-law has been acting like a whore; moreover, she is pregnant as a result of her prostitution.” Y’hudah said, “Bring her out, and let her be burned alive!” 25 When she was brought out, she sent this message to her father-in-law: “I am pregnant by the man to whom these things belong. Determine, I beg you, whose these are — the signet, the cords and the staff.” 26 Then Y’hudah acknowledged owning them. He said, “She is more righteous than I, because I didn’t let her become the wife of my son Shelah.” And he never slept with her again.

27 When she went into labor, it became evident that she was going to have twins. 28 As she was in labor, one of them put out his hand; and the midwife took his hand and tied a scarlet thread on it, saying, “This one came out first.” 29 But then he withdrew his hand, and his brother came out; so she said, “How did you manage to break out first?” Therefore he was named Peretz [breaking out]. 30 Then out came his brother, with the scarlet thread on his hand, and he was given the name Zerach [scarlet].

39 (v) Yosef was brought down to Egypt, and Potifar, an officer of Pharaoh’s and captain of the guard, an Egyptian, bought him from the Yishma‘elim who had brought him there. 2 Adonai was with Yosef, and he became wealthy while he was in the household of his master the Egyptian. 3 His master saw how Adonai was with him, that Adonai prospered everything he did. 4 Yosef pleased him as he served him, and his master appointed him manager of his household; he entrusted all his possessions to Yosef. 5 From the time he appointed him manager of his household and all his possessions, Adonai blessed the Egyptian’s household for Yosef’s sake; Adonai’s blessing was on all he owned, whether in the house or in the field. 6 So he left all his possessions in Yosef’s care; and because he had him, he paid no attention to his affairs, except for the food he ate.

Now Yosef was well-built and handsome as well. (vi) 7 In time, the day came when his master’s wife took a look at Yosef and said, “Sleep with me!” 8 But he refused, saying to his master’s wife, “Look, because my master has me, he doesn’t know what’s going on in this house. He has put all his possessions in my charge. 9 In this house I am his equal; he hasn’t withheld anything from me except yourself, because you are his wife. How then could I do such a wicked thing and sin against God?” 10 But she kept pressing him, day after day. Nevertheless, he didn’t listen to her; he refused to sleep with her or even be with her.

11 However, one day, when he went into the house to do his work, and none of the men living in the house was there indoors, 12 she grabbed him by his robe and said, “Sleep with me!” But he fled, leaving his robe in her hand, and got himself outside. 13 When she saw that he had left his robe in her hand and had escaped, 14 she called the men of her house and said to them, “Look at this! My husband brought in a Hebrew to make fools of us. He came in and wanted to sleep with me, but I yelled out loudly. 15 When he heard me yelling like that, he left his robe with me and ran out.” 16 She put the robe aside until his master came home. 17 Then she said to him, “This Hebrew slave you brought us came in to make a fool of me. 18 But when I yelled out, he left his robe with me and fled outside.” 19 When his master heard what his wife said as she showed him, “Here’s what your slave did to me,” he became furious. 20 Yosef’s master took him and put him in prison, in the place where the king’s prisoners were kept; and there he was in the prison.

21 But Adonai was with Yosef, showing him grace and giving him favor in the sight of the prison warden. 22 The prison warden made Yosef supervisor of all the prisoners in the prison; so that whatever they did there, he was in charge of it. 23 The prison warden paid no attention to anything Yosef did, because Adonai was with him; and whatever he did, Adonai prospered.

40 (vii) Some time later it came about that the Egyptian king’s cupbearer and baker gave offense to their lord the king of Egypt. 2 Pharaoh became angry with his two officers the chief cupbearer and the chief baker. 3 So he put them in custody in the house of the captain of the guard, in the prison, in the same place where Yosef was kept. 4 The captain of the guard charged Yosef to be with them, and he became their attendant while they remained in prison.

5 One night the two of them, the king of Egypt’s cupbearer and his baker, there in prison, both had dreams, each dream with its own meaning. 6 Yosef came in to them in the morning and saw that they looked sad. 7 He asked Pharaoh’s officers there with him in the prison of his master’s house, “Why are you looking so sad today?” 8 They said to him, “We each had a dream, and there’s no one around who can interpret it.” Yosef said to them, “Don’t interpretations belong to God? Tell it to me, please.”

9 Then the chief cupbearer told Yosef his dream: “In my dream, there in front of me was a vine, 10 and the vine had three branches. The branches budded, then it suddenly began to blossom, and finally clusters of ripe grapes appeared. 11 Pharaoh’s cup was in my hand, so I took the grapes and pressed them into Pharaoh’s cup, and gave the cup to Pharaoh.” 12 Yosef said to him, “Here is its interpretation: the three branches are three days. 13 Within three days Pharaoh will lift up your head and restore you to your office: you will be giving Pharaoh his cup as you used to when you were his cupbearer. 14 But remember me when it goes well with you; and show me kindness, please; and mention me to Pharaoh, so that he will release me from this prison. 15 For the truth is that I was kidnapped from the land of the Hebrews, and here too I have done nothing wrong that would justify putting me in this dungeon.”

16 When the chief baker saw that the interpretation was favorable, he said to Yosef, “I too saw in my dream: there were three baskets of white bread on my head. 17 In the uppermost basket there were all kinds of baked goods for Pharaoh, but the birds ate them out of the basket on my head.” 18 Yosef answered, “Here is its interpretation: the three baskets are three days. 19 Within three days Pharaoh will lift up your head from off of you — he will hang you on a tree, and the birds will eat your flesh off you.”

(Maftir) 20 On the third day, which was Pharaoh’s birthday, he gave a party for all his officials, and he lifted up the head of the chief cupbearer and the head of the chief baker among his officials. 21 He restored the chief cupbearer back to his position, so that he again gave Pharaoh his cup. 22 But he hanged the chief baker, as Yosef had interpreted to them. 23 Nevertheless, the chief cupbearer didn’t remember Yosef, but forgot him.

Mikhail Lermonov “The Sail”

 

3. Mikhail Lermonov “The Sail” 

Mikhail Lermontov by Peter Zabolotsky

School students, as a rule, love Lermontov for his romanticism, and for the fact that many poems are quite... short!

Public domain

Amid the blue haze of the ocean
A sail is passing, white and frail.
What do you seek in a far country?
What have you left at home, lone sail?

The billows play, the breezes whistle,
And rhythmically creaks the mast.
Alas, you seek no happy future,
Nor do you flee a happy past.

Below the mirrored azure brightens,
Above the golden rays increase —
But you, wild rover, pray for tempests
As if in tempests there was peace!

Translated by Vladimir Nabokov

🌍Lawyers’ Socialism by kausky

 🌍

Lawyers’ Socialism

(excerpt)

---

First published: Juristen-Sozialismus, "Die Neue Zeit", Heft 2, Jahrgang 1887;
Source: Marx and Engels On Religion, Progress Publishers, 1957;
Transcribed: by Andy Blunden.

---

The world outlook of the Middle Ages was substantially theological. The unity of the European world which actually did not exist internally, was established externally, against the common Saracen foe, by Christianity.

The unity of the West-European world, which consisted of a group of nations developing in continual intercourse, was welded in Catholicism. This theological welding was not only in ideas, it existed in reality, not only in the Pope, its monarchistic centre, but above all in the feudally and hierarchically organized Church, which, owning about a third of the land in every country, occupied a position of tremendous power in the feudal organization. The Church with its feudal landownership was the real link between the different countries; the feudal organization of the Church gave a religious consecration to the secular feudal state system. Besides, the clergy was the only educated class. It was therefore natural that Church dogma was the starting-point and basis of all thought. Jurisprudence, natural science, philosophy, everything was dealt with according to, whether its content agreed or disagreed with the doctrines of the Church.

But in the womb of feudalism the power of the bourgeoisie was developing. A new class appeared in opposition to the big landowners. The city burghers were first and foremost and exclusively producers of and traders in commodities, while the feudal mode of production was based substantially on self-consumption of the product within a limited circle, partly by the producers and partly by the feudal lord. The Catholic world outlook, fashioned on the pattern of feudalism, was no longer adequate for this new class and its conditions of production and exchange. Nevertheless, this new class remained for a long time a captive in the bonds of almighty theology. From the thirteenth to the seventeenth century all the reformations and the struggles carried out under religious slogans that were connected with them were, on the theoretical side, nothing but repeated attempts of the burghers and plebeians in the towns and the peasants who had become rebellious by contact with both the latter to adapt the old theological world outlook to the changed economic conditions and the condition of life of the new class. But that could not be done. The flag of religion waved for the last time in England in the seventeenth century, and hardly fifty years later appeared undisguised in France the new world outlook which was to become the classical outlook of bourgeoisie, the juristic world outlook.

It was a secularization of the theological outlook. Human right took the place of dogma, of divine right, the state took the place of the church. The economic and social conditions, which had formerly been imagined to have been created by the Church and dogma because they were sanctioned by the Church, were now considered as founded on right and created by the state. Because commodity exchange on a social scale and in its full development, particularly through advance and credit, produces complicated mutual contract relations and therefore demands generally applicable rules that can be given only by the community — state-determined standards of right — it was imagined that these standards of right arose not from the economic facts but from formal establishment by the state. And because competition, the basic form of trade of free commodity producers, is the greatest equalizer, equality before the law became the main battle-cry of the bourgeoisie. The fact that this newly aspiring class’s struggle against the feudal lords and the absolute monarchy then protecting them, like every class struggle, had to be a political struggle, a struggle for the mastery of the state, and had to be fought on juridical demands contributed to strengthen the juristic outlook.

⛄Welcome to Indian Country BY RENA PRIEST

  Welcome to Indian Country

BY RENA PRIEST

Where is Indian Country?

It’s everywhere we stand.

It’s anywhere we dance.

It’s where the earth loves

the feel of our feet.

Welcome to Indian Country.

What does that mean?

It means this is where

we lift our voice in song

and make a joyful drumbeat

so our hearts can sing along.

Welcome to Indian Country.

This beloved country here,

where we honor our ancestors

by growing stronger every year,

by making laughter the answer

that wipes away our tears.

Welcome to Indian Country.

What does the future hold?

In uncertain times like these

we reach for words like hope

and things we can be sure of—

sunrises, beauty, and love.

Welcome to Indian Country.

It’s everywhere we dance and

where the feast is truly grand.

Welcome to Indian Country.

Now give us back our land!