I would suggest just sticking with "I" (not pivoting from "our argument" to "but I have refrained".

cut

cut

cut

space

,which

[And]

cut

I don't think these hyphens are right

much as Tara in Buffy had done

invoking?

unwillingness

paragraph break opportunity

By contrast,

potential paragraph break

misplaced modifier (shows like Sex Ed and Pose hit the mark...

them

fanworks

fan-fiction

As mentioned previously, fan-created (or "fanon") queer couples such as "rizzles (Jane and Marua from..) and "Merthur" (Merlin And Arthur from Merlin) are typically non-canon but highly popular and influential.

I tried.

This "only" contradicts the following conclusion that this is actually overrepresentation in comparison with the lGBTQ pop

paragraph break? Moving to China seems like a new topic here.

comma or dash

Difficult sentence. I tried to fix it as follows:. Instead, the service favors critically panned TV shows like Ginny and georgia and 13 Reasons Why--programs that feature heterosexual romances and that possess harmful stereotypes such as the "Gay Best Friend"

no comma

misplaced modifier

been fully heeded?

awk: how unwilling to depict queerness shows had been the past?

cut (repetitive/unnecessary)

Wow, that's crazy

Here's your assignment:

Annotation Instructions: Believing/Doubting Game

Two annotations and one reply due by ___.

*Read the three techniques

*Leave an annotation on the technique you believe in. Highlight ONE SENTENCE in the description that best represents why you approve of this technique. In your comment, briefly explain why you think it would work.

*Annotate a technique you have doubts about (invent some doubts if you have to!) Briefly explain your doubts.

*Reply to another user's annotation. You can either co-believe with them ("Yes... And...") or doubt them ("Yeah... But...")

Instructions: This annotation assignment requires you to make two annotations and one reply. Come back later if there is nobody to reply to yet!

1. Make two annotations while you read--one affirmative and one skeptical. To affirm, highlight a sentence from a discussion tip you like. Explain why you think it would work, how you've used it, etc. To play the skeptic, highlight a discussion tip that may not work. Explain why.
2. Reply to (at least) one classmate's annotation. Do you agree, disagree? Why?

I admit I've been skeptical of the forced debate strategy. I avoid it. Why? I'm worried about forcing students to take historical positions that are offensive, and I'm worried about the idea of a "two sides to every question" mentality. However, reading this makes me think it could work with right chioce: Burke or Paine, Dubois or Booker T Washington---these are "two sides" that are both plausible, legitimate in context. Also I like the idea of creating a "middle space" if students start grumbling.

Breaking into small groups is an oldie, but a goodie. What I appreciate about these instructions are the details about how to make it successful: have clear, specific instructions, vary the ways groups "report," etc. One way I do it: break a longer reading into sections, assign one group to summarize the three main ideas in that section. Assign this as reading homework, then give the groups time to prepare and lead the discussion of "their" section in class.

Before you annotate the syllabus, be sure to select our group--S2019 Rebel Music--from the menu above. We want to keep our discussions between us rather than "Public."

Before you annotate the syllabus, be sure to select our group--S2019 Rebel Music--from the menu above. We want to keep our discussions between us rather than "Public."

Efficiency "saves" us (modern colonists). "Devotion to efficiency." Note the religious language here. Is Marlow being sincere here? I detect both sincerity but also a bit of a warning about taking efficiency too far...too seriously (in the "bow down and sacrifice" part later in the paragraph).

"There was surface truth enough in these things to save a wiser man": "trivialities" like steering, patching steam pipes, turn out to have the power to "save" you from the "inner truth" (which he earlier said was "Hidden, luckily...luckily" It would not be crazy to associate that "Inner truth" with Kurtz and the "Heart of Darkness" I think. We learn more about what's inside Kurtz--and what it motivates him to do--in CH. 3

This young half-Russian youth is Kurtz's devotee. What is Conrad trying to tell us by how he describes the appearance and personality of the young follower of a violent, charismatic leader?

I'd like to note the similarity between this critique of liberal economic liberalism and Marlow's description of the "weak-eyed devils" of violence on page 16. "Flabby, pretending, weak-eyed devil..." What to make of this red-eyed disdain for "flabbiness"?

Notice that R.I. Moore has taken the title of this chapter from anthropologist Mary Douglas's famous book--Purity and Danger. Her concept of the social function of "pollution fear" is the key to understanding the who, how, and why of persecution laid out in this chapter. Moore does a fair job summarizing her theory here--but I also suggest you read the excerpts from Douglas's book I've put on the reading list.

R.I. Moore. The Formation of a Persecuting Society: Authority and Deviance in Western Europe, 950-1250 (Massachusetts: Blackwell, 1987).

I think this block quotation is really important for understanding Maass' argument (such as it is) in this chapter. After all, it's where the title "the wild beast" comes from. What's the claim the writer is making about the causes of such recurrent violence?

Just one paragraph please! I know it seems crazy summarizing Girard's theory in such a short space, but there are two reasons for keeping it this short:

1. That's all the time/space you could devote to describing a theory in a 4-5 page paper. So if you're going to use this in your paper, you might as well make it concise now.
2. Learning to tautly connect and explain just the most important 3-4 ideas from an author is a valuable writing skill. By forcing you to limit your summary to one paragraph, I'm inviting you to practice that skill

Girard's comparison of Romulus and REmus with the Cain and Abel story. What a helpful thing to know for this paper!

Note how Stirling provides a clear and simple road-map to his article here. The three parts correspond to the three large-font subheadings of the article: Theory of Human Relations, Theory of Cultural Origins, and Perspectives on Biblical Revelation. It's nice to know how it's organized, and I recommend reading it in these "chunks." That way you can pause after each to reflect. The first section is about "mimetic rivalry," the second is about "the scapegoat," and the third is about Biblical "revelation."

Here are the five "ways to serve your reader" I would like you to look for in Trimble's own writing. Pick two and annotate places where he practices what he preaches!

Go ahead and read this bit about Numitor and Amulius (even though I crossed it out).

What is a "sprit"!? According to www.oed.com (Oxford English Dictionary):

1. A pole, esp. one used for propelling a boat; a punting-pole; a spear.
2. 'A small boom or pole which crosses the sail of a boat diagonally from the mast to the upper hindmost corner of the sail, which it is used to extend and elevate' (Falconer).

Adorno's criticism of improvisation in Jazz. Does this seem right? Here's an example of one of those "swing it, boys!" moments from a song Adorno mentioned earlier: listen to the solo beginning at 1:48: https://www.youtube.com/watch?v=lrpk3Ww8U4I

Key moment in Gentile's argument: the experience of war was essential to development of fascist religion as a mass, social phenomenon. "experience of faith" in next paragraph seems to come from rituals and brotherhood of the trenches.

I think you've misunderstood this part of the quote. He says these "Catholic" educational reforms would "eliminate any tendency to rebellious insubordination." In other words, the religious educational reforms encourage docile, submissive fascist citizenry, not democratic citizens willing to stand up to the state.

I'd like to know more about this. Did the Italian fascist state cooperate with the Church in reforming education?

This what? When you explain the quote, point back to what wording in the quote proves your assertion.

But I say...

A "they say" moment: Benjamin and Simon argue that we're missing the genuine religious motivations (we don't understand Al Qaeda's "apocoalyptic" religious language).

"pretext" is a helpful word here: the hijackers might have been using religion as a "pretext" to justify basically personal/secular desires for revenge etc.

religious emotions aren't the only ones that could motivate suicide attacks; "revenge," a "secular" emotion, might do just as well.

Holmes is suggesting the professionalism of the hijackers contradicts (or at least complicates) the notion that they were religious "zealots." They had to plan and think about what they were doing...not just act on momentary inspiration or emotion.

this would be a good source to follow up on if you're interested in focusing on why they chose the targets they did: Kobrin, 2002.

Author suggesting that just because the hijackers said they did it to express devotion to God, doesn't mean that's the main motivation.

Lu: this part of Moore's theory seems particularly important for your thesis. It suggests how "retributive" power is part of the establishment of state dominance in Europe (your thesis).

important qualifier

This is where Moore starts to say what he thinks of "deviance theory." Be careful! "So far is it goes this would be hard to deny" is a classic "juke" move writers make: agreeing (a little) before you disagree. You have to read the rest of the paragraph to see what he really wants to say about deviance theory.

But persecution "existing" is not his theory. We all agree it existed. Moore argues about who did it, and why. The elite did it, not the common people. Not purely religious superstition. Be sure you engage specifically with MOore's claims in the paper.

Which aspect of his thesis does this support?

pollution language. Do you think this is specifically religious fear about pollution? Or more like the social fear of the lower class Moore said motivates pollution? Think about how this might augment or complicate Moore's theory of pollution fear.

If you want to build on this theme of sexism and patriarchy, it could be a nice "yes, but" move responding to Moore's theory. Feel free to use the "Confessions of a Muslim Prostitute" should you develop this theme (it's with the Valencia reading).

I think the relationship between pollution and lower status is pretty strong here too. Shouldn't you relate this to Moore's argument about the motive of pollution fear? Expressing anxiety about threatened social boundaries and keeping the poor in their place.

Yes I think this is the important language in that quote--if a christian is so "unfortunate" as to become a Jew. Try to comment more on why this wording matters. What attitude does it imply to call Christians who convert "unfortunate"? How does this relate to retributive justice--to the idea of punishing "victimless crimes" and "pollution" rather than arranging restitution for crimes with victims?

passive voice ("are persecuted") is allowing your to not specify who persecuted the minorities here. But that's the key question! If the Christian majority persecute (active verb) the Muslims due to their fear, then this evidence works against Moore's theory that the elite, not the common people, are to blame.

Good explanation

This is a clever interpretation, but there's a problem: "On 3 June 1491, before the court of the bailiff general of the kingdom of Valencia, Marien, widow of the murdered Abdalla Centido, and ABdalla's two sisters, Axa and Nuca, all Muslims of the village of Alacuas...make the following accusations against the defendant..."

Another good observation. Note: there are other examples of officials seeming to "protect" minorities in other documents. "Legal Status" for example. This is a potential thesis.

Good point. You could quote the part about the mob violence against the "Muslims" to support this. However, a skeptic might say: they why does it say the "all the Christians' took up arms against "The Muslims" Makes it seem like they are mad at all the Muslims--as a group--rather than the individual murderer.

Nice concise paraphrasing. Bravo

something to look for in the document: what sort of "legal theory" are they using? Why would Moore care? Do you see any examples of "pollution fear" in this document?

This paragraph is the (long!) salutation. It might seem like something you would usually skip to get to the "good stuff." Don't skip it though--analyze it. As the editor says in the italicized introduction, this edict "is as broadly addressed as any document that Ferdinand and Isabella ever issued." That's a cue that there's something important/interesting about who it's addressed to...how the addressees are presented.

interesting angle! This could be a starting point for your thesis.

This is the modern editor's summary of the document--not the primary evidence itself. Prefer quotations from the trial transcript itself. The actual evidence the editor is referring to is in there!

I think this is a quote from Moore (characterizing a view he disagrees with, btw). Make sure you put it in quotes and add the page number!

You are quoting the modern editor's introduction here, not the primary evidence itself. Cite the evidence for this intolerance from the document (it's there). Also, be aware that, as the editor also points out, there is evidence in this document that calls this supposed Christian intolerance of Muslims into question.

Nice job creating your own assertion (which of course you will do a lot of in the essay)

Important quote from the original source. Does this confirm, or complicate, Moore's theory about who is responsible for persecution in the late Middle Ages?

Good point--this relates to the "group" nature of the persecution (something that is reinforced, by the way, by the imagery of Corpus Christi Day itself. Corpus Christi means "body of Christ," a Christian metaphor for the unity and connectedness of all the "members" of the Christian community).

Pearl Harbor? J/K I think you transposed the numbers.

It's interesting how this quote turns the first one about Jews on its head: now they're punishing Christians who become Jews. What might this allow you to say about the reasons for persecution? Does it confirm Moore's theory? Or say something different about medieval persecution?

add contexual details about the source to your quote's lead-in.

A skeptic of Moore's theory might use this to counter his claim that "families and clans" are the losers as persecution takes over.

This "worthy man" bit might also relate to Moore's idea that anxiety about social status is what's driving pollution fear.

Jack I think this quote might work well with the assertion from your previous ACE card too--the one about pollution and "involuntary" crime. Portraying being a Jew or Christian as equivalent to being sick seems like a perfect way of saying "it spreads even when they aren't trying to!"

The assertion. You can paraphrase it, or take just part of it. But this is basically what's at issue in this text.

In ancient Greece and Rome catamites were young men/boys acting in the passive role in a homosexual relationship with a man. Not sure if that's exactly what is meant here, of it they're just using it to mean "homosexual" in general.

professions of Cain's descendants and inhabitants of Enoch.

How does this social stratification result in persecution or explain it?

are you sure? The words are very similar...they are easy to mix up.

important point! this connects victimless crimes to the shift away from restitution for individual crimes and toward retributive justice

Yes, the money economy and the polarization of society into the powerful vs. the powerless each motivated persecution. Can you also spell out how? Why did the money economy create social problems? Who was persecuted because of these problems? Why would the creation of a two-class society motivate the need to persecute?

Yes, and this desire to enforce order in general (i.e. the power to quarantine, expel, and persecute groups of people even where there is no "Individual" offense) is the main reason elites spread pollution fears about "deviants": they want to justify this new retributive authority. It's important to do that because the "families and clans" who were in charge of restitutive justice don't want to give up their power over justice.

yes. D thinks civilization has progressed as our justice system became more moderate and restitutive.

I think Durkheim's theory is trying to explain the persecution of "deviance," not deviance itself. Who persecutes deviants and why--that's the key (and also the key to why Moore disagrees).

This is really important, guys: pollution fear is often directed at groups whose real "power" exceeds their official "status" in society. As Mary Douglas says in Purity and Danger, "dirt" is really just disorder. Examples of groups who have essential functions but low status include Jews in the Middle Ages (below christians in status, but often playing important financial or administrative roles in society) and marriageable young women (below men in a patriarchal society, but having lots of power due to their control of sexual resources (childbirth))

Does the metaphor of "the Wild Beast" contribute to this unfortunate point of view? Sometimes you have to recognize that not every "side" is behaving equally bad.

Disease is another variant of "pollution" fear. It's interesting that the author imagines being the object of cleansing as "that AIDS feeling" here. The feeling of having crossed a line that you can never return from--of being "scum" in the eyes of your persecutors.

*Original Scafe hand annotations

Key point: this is what makes Lamech's boast "mimetic"

agreed

agreed

This analysis actually seems to support a different assertion from Stirling/Girard: The one about myth retrospectively justifying the murder and blaming the victim!

There is a lot going on in these paragraphs--more than one idea. You might consider "Unpacking" a little bit as you write. Sometimes one paragraph turns into two.

excellent close reading!

This is part of the assertion that you didn't mention explicitly in your explanation. Is the lord's blessing "limited"? In other words, is there only one blessing, and that's why Cain's sacrifice was rejected? [I once read an article by a religious studies scholar Regina Schwartz asked just this question: What if God could give more than one blessing? She criticized the story, claiming that it tricks us into thinking there can only be one favored son, one king, etc...

Explanation.

FYI. Since the thesis usually comes at the end of the introduction, you probably will be able to do away with the authors and titles here. You will have already mentioned them earlier in your introduction as you set up the topic.

Building on Jack's point that you should explain how this language makes Abel look like a sacrifice: I think these are the key words. Isn't it interesting how the ground is personified here "receiving" his brother's blood?

viola!

Kudos for crafting your own assertion.

I thought I'd point this out--Adam's curse is to "till the ground" after he ate the forbidden fruit. You might think about how this sets the stage for his first-born son: Cain.

Dirt = not respectable?

Abel's shepherd job respectable compared to dealing with dirt.

Thoughts? Click "Leave A Comment" above, or annotate via hypothesis.

Which you can find above under "handouts" or attached to the foot of this Quiz.

A good example of the mimetic double bind paradox. Stirling identifies this kind of behavior when he says: "On the one hand, the model seems to say, "Desire this object." On the other hand, he says, "you can't have this object." (18) The subject doesn't understand the conflicting messages, and the Model doesn't understand why the Subject is getting upset.

Key term

A great summary of the three aspects of Gerard's theory: Mimetic desire, blood sacrifice, and myth.

Key point: Girard's concept of desire differs from the widely accepted Freudian view.

interesting point.

great point

again a fine point, but one that could use some quoted support!

An important observation, in my opinion. Arguably there is more practical "reason" for Romulus's killing of Remus. What evidence would you quote to support that assertion?

I hope others follow up on this important distinction you have made. You might put it this way: Cain's killing of Abel is a a cold-blooded murder fueled by jealousy. But did Romulus even kill Remus? And if he did...wasn't it out of self-defense? Was this really "murder" in the same sense?

This is a perceptive observation I hope we can follow up on. Livy says "one side based their claim [to be king] on the priority of the appearance [of the omens], the other on the number of the birds." Your comparison made me remember that Cain's sacrifice came first, yet Abel's was better. Is it arguable that both Cain and Abel had a "claim"--one based on priority...on based on quality? What seems clear is that the Roman gods didn't decide the issue, but the Biblical God made a decisive judgment.

We have a theme here.... shepherding! But is it's meaning the same as in Genesis, where you guys said it means "leadership"?

Patres = "Fathers"

i.e. "shepherdly" duties.

testing...

nice attention to the author's stance and tone: an important part of close reading a text!

Wonderful quote, Makyla. I think you're right that you could see the hardship as a "sacrifice," because the author seems to be saying, "even if this plan doesn't work and achieve it's objective, your sacrifice will still matter to God." That suggests that they almost see the act of martyrdom as worthy in itself, not as something that matters because of any worldly effect it has. How strange that violence would qualify as the supremely unworldly, religious act. But, according to anthropologists like Girard and Burkert, that's exactly the point: the drama of bloodshed works very well to create the sacred.

Nice job citing actual words from the text. Citing always increases the interest and credibility of your posts.

I find this wording about "this world" interesting, the way it suggests the material world is less real than the spiritual world or the afterlife. [Hey look, you can annotate these readings, too!]

This is important! Email me if you have any questions at any time. Or you could just message me on the site. Either way--communication is key to your success in this class!

Filth itself is scarcely a representation, and that [representation] is subsumed in a specific fear that blocks reflection; with filth we enter the Reign of Terror.

Here they are! Five ways to serve your reader.

my name as in "my good name"? Or as pure existence shorn of all deeds? Or as patrimony--the family line (supported by "fathers'" plural).

test comment