Intersexuality And Scripture Essays - Gender, Sex, Intersex

Intersexuality And Scripture Essays - Gender, Sex, Intersex Intersexuality And Scripture Intersexuality and Scripture Sally Gross As a brute physical phenomenon, the bodiliness of people like us who are born intersexed challenges cherished assumptions about sex and gender made by many people within Western society. A variety of social institutions, including the dominant canons of medical practice and conceptions, much of the domain of the law itself, and some of the religious teachings which have loomed so large in the history of the West, tend strongly to support the notion that sex and gender is a dichotomy, and that any given human being is either deterninately and unequivocally male or determinately and unequivocally female. Congenitally intersexed physicality gives the lie to this dichotomous model of sex and gender. It is scant wonder, therefore, that fundamentalist Christians, who could be expected strongly to support the dichotomy which looms so large in the idealised model of the family, should feel threatened by the phenomenon of intersexuality and should seek to find religious arguments against it. It is not uncommon for Christian fundamentalists, faced with intersexuality as a brute fact, to adduce scriptural grounds for the condemnation of avowed intersexuality, at least, as ''unnatural'' and as something which is at odds with the will of God as expressed in the order of creation. This theological condemnation of lived intersexual identities also finds expression in unconditional support for surgical interventions, as early as possible, aimed at making the unacceptably ambiguous bodies of intersexed infants and children conform to the dichotomous model, in which there is no room whatsoever for ambiguity. This apparently religiously-motivated endorsement of surgery is insensitive to the fact that in most cases surgery is not necessitated by any real threat to the life or health of the infant, so that it is purely cosmetic in character. It is also insensitive to the fact that such aesthetically-driven surgical interventions frequently give rise to medical problems later in lif e, and can therefore be directly detrimental to the health of an otherwise flourishing intersexed person. Two Biblical proof-texts in particular tend to be cited as part of this rejection of intersexual identities and to show that intersexed bodies must be cut into conformity with the male/female dichotomy. The first of these texts is Genesis 1:27: ''So God created man [the Hebrew is ''Adam''] in his own image, in the image of God he created him; male and female he created them.'' This is claimed to show that human beings are, by virtue of the divine ordering of creating itself, either male and not female or female and not male, and that nothing intermediate or ambiguous is sanctioned. The second of these proof-texts is Numbers 5:3 which, in connexion with those who contract particular ritual defilements, commands that ''you shall put out both male and female''. Those who brandish this verse note that ''both male and female'' means everyone, and that this implies that there can be no-one who is not unambiguously male or unambiguously female. Both proof-texts, but particularly Genesis 1:27, are cited in defence of an absolute division between the sexes which will not tolerate anything in between. Let us therefore look at Genesis 1:27. I am not personally a Biblical literalist, and doubt that the two Biblical stories of creation (a priestly account, in Genesis 1:1 - 2:3, and what is called the Yahwist's account, in Genesis 2:4 - 2:24) were even intended to be taken literally. For all that, it is interesting to note that Genesis 1:27, the proof-text for Biblical literalists who wish to argue that hermaphroditism is somehow unnatural or unscriptural, is perhaps more ''herm-friendly'' than many Biblical literalists realise or than translations suggest; and there are early Jewish exegetical traditions which undermine its use as a scriptural rejection of intersex identity. Genesis 1:27 and Numbers 5:3 (which also has a section which the RSV translated as: ''both male and female'', used as synonymous with ''everyone'') have sometimes been thrown at me in order to argue that God created all human beings determinately male or determinately female with nothing in-between. It has been used, in my experience, to argue that a person like me does not satisfy the Biblical criterion of humanity, from which it was inferred that I am

How to Conjugate Influencer (to Influence) in French

How to Conjugate Influencer (to Influence) in French As you might suspect, the French verb  influencer  means to influence. Yet, when you want to say influenced in the past tense or influencing in the present tense, youll need to know how to conjugate the verb. A quick lesson will introduce you to the most important conjugations youll need. The Basic Conjugations of  Influencer French verb conjugations are not the easiest lessons and some are more challenging than others. Influencer is a spelling change verb and that may sound scary at first, but its not bad and theres a good reason for it. The spelling change affects the  c  at the end of the verb stem  influenc-. Typically, when that letter is followed by the vowels  a  or  o, the sound is hard as in cat. To retain the soft  c  sound in the conjugations with endings that begin with these vowels, the  c  changes to a  Ãƒ §. Other than that minor difference in some verb forms,  influencer  is conjugated like a  regular -er  verb. Using the chart, you can study these conjugations by pairing the subject pronoun with the present, future, and imperfect past tenses. As an example,  jinfluence  means I am influencing and  nous influencions  means we influenced. Present Future Imperfect j' influence influencerai influenà §ais tu influences influenceras influenà §ais il influence influencera influenà §ait nous influenà §ons influencerons influencions vous influencez influencerez influenciez ils influencent influenceront influenà §aient The Present Participle of  Influencer Due to the -ant  ending used to form the  present participle  of  influencer, the spelling change is required here as well. That gives us the word  influenà §ant. Influencer  in the Compound Past Tense Passà © composà ©Ã‚  is another way to say influenced in French. This compound past tense requires the  past participle  influencà ©Ã‚  and an auxiliary verb. To form this, conjugate  avoir  into the present tense for the subject, then add  influencà ©. This leaves us with phrases such as  jai influencà ©Ã‚  (I influenced) and  nous avons influencà ©Ã‚  (we influenced). More Simple Conjugations of  Influencer Among the other simple conjugations, you may need for  influencer  are  the subjunctive  and  the conditional. Both give the act of influencing some uncertainty, though the conditional says it will only happen under certain conditions. If you read or write much French, you will likely encounter  the passà © simple  and  the imperfect subjunctive. These are literary tenses and used frequently in formal French writing. Subjunctive Conditional Passà © Simple Imperfect Subjunctive j' influence influencerais influenà §ai influenà §asse tu influences influencerais influenà §as influenà §asses il influence influencerait influenà §a influenà §Ãƒ ¢t nous influencions influencerions influenà §Ãƒ ¢mes influenà §assions vous influenciez influenceriez influenà §Ãƒ ¢tes influenà §assiez ils influencent influenceraient influencà ¨rent influenà §assent It is possible that you will find some uses for  influencer  in  the French imperative.  When you do use it, all formality is dropped and you can skip the subject pronoun. Imperative (tu) influence (nous) influenà §ons (vous) influencez