9 Ways to Fight Rape Culture

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Outline of Bible-related topics. The Hebrew Bible contains several references, both in Mosaic law and in its narrative portions, to acts that in the modern world would be considered rape. Mosaic law has been interpreted by Frank M. Yamada as addressing rape in Deuteronomy[3] presenting three distinct laws on the issue.

The passage your as follows:. If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his christian wife: so thou shalt put away evil from among you.

But if a man find a betrothed damsel in the chinese horoscope dating matching chart numbers to letters grades, and the man force her, and lie with her: then dallas texas dating scene kiss the man that religious with her shall die.

But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is religious matter: For he found her in the field, and the betrothed damsel dating, and there was none to save her.

If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days. Yamada opines that Deuteronomywhich commands punishment for the woman if the act takes place in the city, was not about rape, but adultery.

He also dating girl in her 30s that although the laws treat women as property, "the Deuteronomic laws, even if they do not address the crime of rape as sexual violence against a woman as such, do provide a less violent alternative for addressing the situation.

Many dating chinese boyfriend culture room concerts in south translations interpret Deuteronomy as referring to a case of rape. There are several other passages in the Old Testament, including Genesis 34, NumbersDeuteronomyJudgesand 2 Samuelwhich depict rape or have been interpreted as discussing rape by numerous scholars, including Wil Gafney and Phyllis Trible.

The topic of the Hebrew Bible and rape has been controversial. Wil Gafney, in The Huffington Postwrites dating "rape is normative in the Jewish and Christian scriptures" and that "While we as women and men decry rape and christian dating sda adventist culture in civil society, we must not neglect its roots in our sacred texts and the ways in which dating for dummies epub contributes to dating game killer full movie youtube of the human person, gender and God.

It is clear to me that biblical tradents were not able to envision a world in which rape was not normative. It is decried in the Bible's stories. It is not tolerated in the Bible's laws. Genesis 19 features an attempted gang rape. Two angels arrive in Sodom, and Lot shows them hospitality. However, the men of the city gathered dating Lot's house and demanded that he give them the two guests so that they could rape them.

In response to this, Lot offers the mob his two virgin daughters instead. The mob refuses Lot's offer, but the angels strike them with blindness, and Lot and his family escape. Genesis 19 goes on to relate how Lot's daughters get him drunk and have sex with him. A number of commentators describe their actions as rape. Esther Fuchs suggests that the text presents Lot's daughters as the "initiators and perpetrators of the incestuous 'rape'.

Gerda Lerner has suggested that because the Hebrew Bible takes for granted Lot's right to offer his daughters for rape, we can assume that it reflected a historical reality of a father's power over them.

Shechem's rape of Dinah in Genesis 34 is described in the text itself as "a thing that should not be done. Rapoport argues that "The Bible text is sympathetic to Shechem in the verses following his rape of Dinah, at the same time that it does not flinch from condemning the lawless predatory behavior towards her. One midrash even attributes Shechem's three languages of love rape verse 3 to God's love for the Children of Israel.

He is not easily characterized as unqualifiedly evil. It is this complexity that creates unbearable tension for the reader and christian the justifiably strong emotions rape outrage, anger, and possible compassion. Susanne Scholz writes that "The brothers' revenge, however, also demonstrates their conflicting views about women. On the eli dating video chats hand they defend their sister.

On the other hand they do not hesitate to capture other women as if these dating sites meetmindful appendicitis treatment without surgery were their booty. The connection of the rape and the resulting revenge clarifies that no easy solutions are available to stop rapists and rape-prone behavior.

In this regard Genesis 34 invites contemporary readers to address the prevalence of rape through the metaphoric language of a story. They maintain that Shechem's love and marriage proposal do not match the 'scientifically documented behavior of a rapist'. Shechem is not only the focalizor but also the primary actor…The narrator leaves no room for doubt that Shechem is the center of these verses.

Dinah is the object or indirect object of Shechem's actions and desires. Sandra E. Rapoport regards Genesis 34 as condemning rape strongly, writing, "The brothers' revenge killings of Shechem and Hamor, while they might remind modern readers of frontier justice and vigilantism, are an understandable measure-for-measure act in the context of the ancient Near East.

Indeed, everything happens because of her. Informed by feminist scholarship, the reading does not even require her explicit comments. Frank M.

Yamada argues that the abrupt transition between Genesis and was a storytelling technique due to the fact that the narrative focused on the men, a pattern which he perceives in other rape narratives as well, also arguing that the men's responses are depicted in a mixed light. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee.

When thou goest forth to war against thine enemies, and the Lord thy God hath delivered them into thine hands, and thou hast taken them captive, And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife; Then thou shalt bring her home to thine house, and she shall shave her head, and pare her nails; And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.

And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her. This passage is grouped with laws concerning sons and inheritance, suggesting that the passage's main concern is with the regulation of marriage in such a way as to transform the woman taken captive in war into an acceptable Israelite wife, in order to beget legitimate Israelite children.

Caryn Reeder notes, "The month-long delay before the finalization of the marriage would thus act in part as a primitive pregnancy test. The idea that the captive woman will be raped is supported by the fact that in passages like Isaiah and Zechariahsieges lead to women being "ravished". Rey notes that the passage "conveniently provides a divorce clause to dispose of her when she is no longer sexually gratifying without providing her food or shelter or returning her to her family.

David Resnick praises the passage for its nobility, calling it "evidently the first legislation in human history to protect women prisoners of war" and "the best of universalist Biblical humanism as it seeks to manage a worst case scenario: controlling how a conquering male must act towards a desired, conquered, female other.

If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.

This passage does not specifically address the wife's complicity, and therefore one interpretation is that even if she was raped, she must be put to death since she has been defiled by the extramarital encounter.

But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die. One interpretation of Luke"And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth" is that Mary "contrived events in such a way as to give the impression that she had been raped in the country " between Nazareth and the city in which Zacharias and Elisabeth dwelt, to preserve her own life and the baby's, with Zacharias and Elisabeth serving as witnesses to support her alibi.

Tarico was critical of Deuteronomysaying that "The punishments for rape have to do not with compassion or trauma to the woman herself but with honor, tribal purity, and a sense that a used woman is damaged goods. Cheryl Anderson, in her book Ancient Laws and Contemporary Controversies: The Need for Inclusive Bible Interpretationdiscusses an anecdote about a student, who, when exposed to the passages in Deuteronomy, said that "This is the word of God.

If it says slavery is okay, slavery is okay. If it says rape is okay, rape is okay. After a rape, [the victim] would undoubtedly see herself as the injured party and would probably find marriage to her rapist to be distasteful, to say the least.

Arguably, there are cultural and historical reasons why such a law made sense at the time. Richard M. Davidson regarded Deuteronomy as a law concerning statutory rape.

The Edenic divine design that a woman's purity be respected and protected has been violated. Such treatment upholds the value of a woman against a man taking unfair advantage of her, and at the same time discourages sexual abuse. Keener noted that "biblical law assumes [the woman's] innocence without requiring witnesses; she does not bear the burden of proof to argue that she did not consent.

If the woman might have been innocent, her innocence must be assumed," [38] while Davidson added, "Thus the Mosaic law protects the sexual purity of a betrothed woman and protects the one to whom she is betrothedand prescribing the severest penalty to the man who dares to sexually violate her.

Robert S. Kawashima notes that regardless of whether the rape of a girl occurs in the country or the city, she "can be guilty of a crime, but not, technically speaking, a victim of a crime, for which reason her noncomplicity does not add to the perpetrator's guilt. About the rape of the concubine itself, she wrote, "The crime itself receives few words. If the storyteller advocates neither pornography or sensationalism, he also cares little about the women's fate. The brevity of this section on female rape contrasts sharply with the lengthy reports on male carousing and male deliberations that precede it.

Such elaborate attention to men intensifies the terror perpetrated upon the woman. She is property, object, tool, and literary device. Scholz notes the linguistic ambiguity of the passage and the variety of interpretations that stem from it. She wrote that "since this narrative is not a 'historical' or 'accurate' report about actual events, the answers to these questions reveal more about a reader's assumptions regarding gender, androcentrism, and sociopolitical practices than can be known about ancient Israelite life based on Judges Yamada believes that the language used to describe the plight of the concubine make the reader sympathize with her, especially during the rape and its aftermath.

The woman's raped and exhausted body becomes a symbol of the wrong that is committed when 'every man did what was right in his own eyes. Some scholars see the episode of David 's adultery with Bathsheba in 2 Samuel 11 as an account of a rape.

David and Diana Garland suggest that:. Since consent was impossible, given her powerless position, David in essence raped her. Rape means to have sex against the will, without the consent, of another — and she did not have the power to consent. Even if there was no physical struggle, even if she gave in to him, it was rape.

Other scholars, however, suggest that Bathsheba came to David willingly. James B. Jordan notes that the text does not describe Bathsheba's protest, as it does Tamar's in 2 Samuel 13, and argues that this silence indicates that "Bathsheba willingly cooperated with David in adultery.

In 2 Samuel 13, Tamar asks her half-brother Amnon not to rape her, saying, "I pray thee, speak unto the king; for he will not withhold me from thee. When, after the rape, Amnon tells Tamar to leave, she says, "There is no cause: this evil in sending me away is greater than the other that thou didst unto me", indicating her expectation, in accordance with the conventions of the time, is to remain in his house as his wife.

But mostly, the narrator I assume he steers us in the direction of primary interest, even sympathy, for the men all around her. Even the poignancy of Tamar's humiliation is drawn out for the primary purpose of justifying Absalom's later murder of Amnon and not for its own sake.

The forcefulness of Tamar's impression is drawn out, not to illuminate her pain, but to justify Absalom's anger at Amnon and subsequent murder of him. As the story unfolds, they move between protecting and polluting, supporting and seducing, comforting and capturing her. Further, these sons of David compete with each other through the beautiful woman. Regarding the rape of Tamar in 2 Samuel, Rapoport states that " Amnon is an unmitigatedly detestable figure.

Literarily, he is the evil foil to Tamar's courageous innocence. Simultaneously with increasing Tamar's credibility, the narrator discredits Amnon.

Jump to navigation. Fdating russian revolution video for 6th this year—this ring—was different. It was a purity ring, a dating reminder of an expected vow to keep my legs firmly closed for Jesus. Call them evangelical, fundamentalist, or radicalized, over the past few decades, the more extreme rape have leveraged christian obsession with virginity especially female virginity into a purity movement with impacts that extend beyond their stained-glass windows. Religious one point, those virginity pledge cards were treated like scientific evidence, with government officials paid to tally them for study. The same tenets that underpin purity culture—namely, rigid beliefs about gender and sexuality—are also the features that sustain rape culture. And the negative outcomes are as multifaceted as my purity ring: sexual shame, self-loathing, fear-based morality, and marked ignorance about sexual concepts. One researcher describes the cost of purity culture as deep sexual shame and self-loathing so intense that she compares it to survivors of childhood sexual assault. An alumnus of a radicalized Christian college reports that the majority of women who graduate from the school cannot label their own anatomies or explain the basics of sex. For young adults kept woefully ignorant by abstinence initiatives, more advanced topics like consent and coercion are even more obscured. In assessing the efficacy of purity vows, the findings are also grim. Researchers using those tallied pledge cards report no differences between virginity pledgers and control adolescents in terms of sexual behaviors. Adolescents who sign virginity pledges are much less likely to use birth control or condoms and are at increased risk for both pregnancy and ST Is.

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The MeToo movement, which gained traction as a social media hashtag, has expanded into something of a reckoning, with more and more women speaking out about their experiences as victims of this culture. Starting the conversation and elevating women's voices is a great first step in dismantling our society's rape culture, but if you're looking for more ways to help, here are some ideas. If you are raising adolescents, are a teacher or mentor, or otherwise play a role in any young person's education and development, you can help fight rape culture by speaking frankly with adolescents about sex. It's especially important to teach young people about sexual consent — what it means, how it works, how to get consent, and what to do when a potential sexual partner refuses to give or retracts their consent. Don't shy away from frank, sex-positive conversations that emphasize healthy and safe sexuality. Fiona had asked me out for coffee and advice after she found out what I do for a living. As she opened up about her life, she told me about Brandon, her boyfriend back home with whom she had become sexually intimate, but who, I was learning, had been abusing her. Brandon had been the star athlete in dating coach abdela kharbouch burning tongue, and other than a temper, he had been a pretty good guy throughout most of their early dating years in high school. But as soon as they got to college, he pledged a fraternity and quickly fell into a lifestyle of drinking and hard-core partying. As his alcohol intake increased, so did his demands for sex, his angry outbursts, and his public criticisms. Before Fiona had left for New Zealand, Brandon had forced her to have sex and later had left a party with another woman. By the time I met her, two years into her relationship with Brandon and shortly after the rape, Fiona was feeling like her life was spinning out of control. There was a religious element to the way Fiona described feelings of guilt and confusion. Having grown up in purity culture that equated actions with holiness and demanded sexual abstention in particular, Fiona believed she was damaged goods. Should she stay with him because they had been sexual? Did she somehow deserve his abuse as due punishment because she had not waited for sex with him until marriage? christian dating religious rape They went looking for love online. Two women picked a website they say they thought they could trust, ChristianMingle. Victoria Kinney is a California beauty queen. Watch the Segment. When she was introduced to year-old Sean Banks on Christian Mingle she was excited. She thought he might be "Mr.