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Cadillac CTS/CTS-V Transmission Problems
Are there any major engine or transmission problems with the 2004 and 2005 CTS cars?
See Also: Owner's Reports on CTS Transmission Problems
See Also: Owner's Reports on CTS Transmission Problems
pokergirl Posts: 1I have a 2005 Cadillac CTS with 7,000 miles on it.
There were no problems with my car until I brought it in to the Cadillac dealer 3 weeks ago to get the oil changed.
Since the oil has been changed, the car now makes a grinding noise when driving at low speeds.
I dropped off the CTS this morning at the dealer I purchased the car from to see if they could find any problems with the car.
The service manager left me a message late this afternoon saying the noise was the rear differential.
How concerned should I be about this?
I have no idea what a rear differential is or what it does.
Thanks for any help.0
#206 of 206 Cadillac 2006 CTS Noise Problem by midgey1 Nov 16, 2005 (11:32 am)
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The engine (according to the dealer) on my 2006 Cadillac CTS makes a continual whining noise when accelerating or at a steady speed above 35 MPH, that the dealer says is normal.
Previously, the dealer told me it was my Differential and replaced it.
I'm very unhappy with the car and drive with the radio on at all times to drown out the car noises.0
I have a major problem with my 2006 CTS.
The engine (according to the dealer) on my 2006 Cadillac CTS makes a continual howling/whining noise when accelerating and at a steady speed above 35 MPH, that the dealer says is normal.
They already replaced the Differential.
I'm very unhappy with the car and drive with the radio on at all times to drown out the car noises.
Go to http://www.cadillacfaq.com/faq/tsb/data/pi/PIP3051b.pdf0
fshi Posts: 57I have the same issue with my 2006 CTS3.6 that I just leased. this noise comes anytime when I accelerate, basically all the time. When I put in park position, rev the engine would not duplicate this problem, how do you have this problem fixed? Thanks0
tiffanyjaxfl Posts: 1Was the problem fixed?0
The rear differential is the assembly that transfers power from the engine to the rear wheels after going thru the transmission. This is a major concern in my opinion. It may run a long time before failing but the noise indicates improper setting of the ring and pinion gears in my opinion. Sorry but hope this helps you to understand.0
I have a 2006 cts with manual transmission. The car has been troubefree and enjoyable for the first 5000 miles. At that point it developed a major surging and bucking when accelerating at 1/2 to 3/4 throttle in low gear and less pronounced in 2nd gear. There is no engine light and the dealer found no computer code so in their opinion it is not a problem, but it is to the driver. I'm now working with the factory to either fix or lemon law it. I'll keep you posted.0
2003 CTS, I'm original owner. Just hit 100k miles and blew a head gasket. Cadillac is refusing to assist but I'm still trying.0
cadee05 Posts: 1I have a similar problem with my escalade. It is automatic, but it bucks when going to second gear.It is an intermittent problem that began at about 7,000 miles. The check engine light does come on and transmission slipping code comes up. I am in the midst of fighting GM over it because they aren't able to find the problem. let me know what happens with yours, and I can keep you posted about mine.0
I have a 2003 Cadillac CTS that just hit 100k miles. I'm told that the transmission cooler line that runs through the radiator ruptured. This mixed coolant and trans fluid. The result is they tell me I have to replace the radiator, flush the cooling system, and replace the transmission. They said to rebuild the trans would cost as much or more than installing a new one. Total estimate for this repair job is $5,500. Cadillac doesn't want to talk to me about assistance with this because I just hit 100k miles. Actually it happened at 101,000. Has anyone had a similar experience? Any luck with Cadillac? Any insight anyone can provide is appreciated. :sick:0
Scott- this is unfortunate, but at 100,000 you're not far from needing a new trans anyway. mine (1993) had a faulty sensor at about that age and it cost 1400 to replace it as the trans had to be removed (at least in part). Anyway, my suggestion is get the trans from GM as it will have a 36,000 mile warranty, while the trans shops here only give 12,000 due to their converters, which usually quit locking up at around that time. My STS had 202,000 mi and runs nearly as new other than when I first start it. It uses the same amount of oil, about a qt in 1700 mi., as when I got it at 32,000 mi as a lease return. My service ride control light comes on but I don't notice any change in ride and I know this would be expensive as the ride control shocks are $500 wholesale, so I leave it alone. Hope this helps.0
Thanks for the info. What I found out was this... AT 100k miles (the rated life for trans & coolant) I took the CTS to a GM (not Cadillac) dealer that I had been using for oil changes, etc. for the service. It turns out that the bolt that connects the transmission line to the radiator is a "quick-connect" and is not intended to "un-screw". They didn't know and stripped the bolt. They did not do the service, they just put the connection back together and sealed it with epoxy and told me they couldn't do the service on the trans and told me to take it to a Cadillac dealer for the needed service. The connection was not tight and the fluids bagan mixing immediately. The whole thing failed in about a week and the connection blew out and dumped the milk-chocolate colored, milkshake thickness fluid all over the ground. I had to replace the radiator and trans and have the collant system thoroughly flushed. The total bill from the dealer was $5,500 plus all the towing and rental cars. I'm having discussions at this point with the dealer that originally "tried" to do the service about reimbursing me for the costs associated ($6,000). Word to all - take your cadillac to a cadillac dealer. Even the oil plug has a special wrench.0
ncpaperboy Posts: 1My 2005 cts seems to be "stuck" in low gear at 45 mph. 1st return to dealer one year ago, replaced rear differential carrier assembly and latch. Problem went away for about nine mos. No change in driving habits or accidents, same thing happened again. Dealer replaced carrier assembly again, but still having transmission issues. Anyone else experiencing similar problems?0
ctsjunk Posts: 3I have a 2003 CTS that makes the same noise. I never even addressed that problem to anyone because the car has been a piece of crap and headache since day one. It has been in service more than anything and everytime I get one thing fixed the idiots cause another problem. I get the same reply from all of them when I explain the newly developed problem.."well nothing we did would have caused that"! The motor blew in it with only 13k miles on it that was 6 months after I purchased it. Cadillac put a new motor in but the car still continues to have various problems. I have had crappy service from every Cadillac service dept and I am about to drive the car through one of the dealership showrooms. I shoud have done the lemon law deal but did not pursue it and now it's too late. The car is only 3 years old and I feel like I have owned it for 10 years and my service records look like service records on a 10 year old vehicle. Hope nobody else has experienced as much crap as I have. :lemon:0
I took my '03 to dealer (not Cadillac) to see what would be causing my car to start "shimmying and shaking" around 55-60mph. It feels like the car needs to , as my husband says, have the cobs blown out of it. Well, after 1 1/2 hrs. of test driving and diagnostic this and that, the diagnosis is that it needs a new torque converter to/for the transmission.....a $2500 parts/labor job. Of course, the transmission is 2 months out of its warranty. I'm wondering if there's something else that could be the problem. Any advice? The car has 44,300 miles and has never been mechanically troublesome, until now. Thanks, Teach760
It's Teach76 answering my own query. Our dealership is doing all the torque converter repairs on my '03 CTS at no charge whatsoever to me. Wow! I guess it does pay to be a loyal customer of the same dealership for 20+ years! I am pleased as punch! :blush: Teach760
dewin Posts: 1I have a 2005 cts with 43,000. I love the car, but I have noticed the transmission shifting down hard at very low speeds (like when driving through a neighborhood looking for an address). After traveling to NC, I noticed a problem with it shifting into and staying in the overdrive or highest gear which would cause a shuddering at about 45 mph and 1,500 -1,900 rpm. Or it would shift down and not drop back into overdrive at 50 mph and above. I brought it to the shop and they re-programed the chips involved (they told me these were standard adjustments that they were making to all cts when they got them in there) It shifts down better now, but the shuddering at 45 mph still occurs on slight inclines on winding roadways. It makes me nervous as the car is approaching 50k, And I do not want to buy the $2,500 extension to the warranty. I know the engine in this car is a great engine, that is why I bought it, but I never expected poor transmission designs from GM, that has been a surprise. Have you received any responsed from other cts owners with similiar problems? I would be interested to hear what you have learned.0
quietpro Posts: 702Try a web search for a product called "Dr Tranny". It is a product especially designed for transmission "shudder" which sounds like what you are experiencing. I tried it in my car and it INSTANTLY fixed the problem. Prior to this, I had the torque converter replaced under warranty and when the problem resurfaced (out of warranty), the dealership said it was a different problem. I took it to several shops and all said I would have to replace the torque converter.
I found out about the product from my nephew who works at a transmission shop. The shop's policy is to add the product to every transmission they rebuild. The product is inexpensive, $5 -$10 once you factor in shipping, and won't affect warranties. And no, I don't have stock in the company; I'm just a very satisfied customer.0
golfnut5 Posts: 202Hi all. I had a 2003 CTS (automatic) and had the bucking, jerking from the trans at 53,000 miles. I had many other problems with my CTS prior to the Tranny problem such as rear-end whine, anti-lock brake problem, CD player jamming and speaker problems. CD player had to be replaced twice. I traded my CTS upon the tranny problem for an Acura TL (not one problem in 75,000 miles). What upset me was my CTS was the most fun car to drive that I have ever owned and I hated to part with it, but all the problems beat me down. I am very interested in the 08 CTS and with the 100,000 warranty on the drive train could bring me back to the CTS. I hope GM has made improvements in their quality.0
laroche Posts: 1hello everyone
i am french and i have a cad cts 03'(excuse my bad english)
i have problems with it and i need your opinion..
when i am about 1500rpm and i let the car go 1000rpm ..the car is shaking(?) and i have the feeling is going to stop until the transmission move to the fourth speed..is it a problem of torque converter?
i have an other problem with my front brakes.i changed the rotors brakes and brakes pads but it always noisy..it is really unpleasant to brake and i must put the radio up not to hear it!! can someone help me..??thanks for replying to a desesperate french guy...0
loislane23 Posts: 1I have a 2003 CTS with 65,000 miles. I was initially very pleased with the car...until I had a problem. The car always hesitated when shifting from reverse to drive. Two weeks ago, the car would not move in reverse. I had to be pushed out of a parking space by three people. I took it to the dealer Curry Cadillac in NY. They told me that they could not recreate my complaint. So they drove it around the parking lot and let the car sit for 3 days. They did nothing. All of a sudden the car must have fixed itself. I know the transmission is on the verge of a breakdown. But, the Cadillac dealer didn't want to acknowledge a problem nor did the corporate office. When I called they refused to put a supervisor on the phone. It appears Cadillac doesn't stand by its cars, warranty or service. Has anyone else experienced this...because I'm going to tell everyone in my church, job and sorority to bypass Cadillac.0
star27 Posts: 1I have an 05 CTS with the same problem along with a rough idle when I'm at a stop. Duplessis Cadillac here in Baton Rouge,LA gave me the runaround and after four trips, I gave up. It's hard being a female trying to get some honest service. Its been over a year and I still havent had anyone who can tell me exactly whats the cause and most who dont want to tackle a cadillac because of the risks involved. The service was so horrible at the dealer here I just decided I would try one more time at the next Cadillac dealer (that's60+ miles away in Metaire) and if they cant fix the issue or at least determine what the issue is, I'm trading this car in for an Acura. I love my car, but not the problems and not being able to go to you local dealer and get HONEST service.0
sevenfeet0 Posts: 486It's stories like this that makes me think that GM still has some problems with their dealer network which they need to shake out, which is why they want to purge a lot of the low performers. My dealer in Nashville (Andrews Cadillac) treats me like gold. A problem like yours would not would have never been allowed to let stand.
Just for some perspective, somebody locally in Nashville has a 1928 Cadillac Sport Phaeton. They recently brought it into Andrews as it needed service since the thing kept dying on the road (and overheating). Nobody outside of specialty shops deal in carburated L-head engines anymore. Parts? Ha! It took awhile (weeks) but the car is back in running shape. They even hired a detailer to clean it up (squirrels were using it to store nuts...literally). That's service.0
mity2 Posts: 1My 06 CT-S with 51000miles just starts to develop this exact same issue. were you able to get it fixed?
its almost like when it shift in to 2nd or 3rd, shakes/bucks the whole car. Its intimitten probrem, hense dealer have been unable to pinpoint the issue.
I love the car, but this is getting on my nurve, enough to make me consider trading it in for something else..0
The dreaded "chuggle at 40-45 MPH at light load" has finally manifested itself in my 2007 CTS with 23500 miles on it. Hopefully the software patch described in one of the TSMs will fix the problem. If not, looks like a new torque converter for me. Going into the shop on Thursday (8/27). Disappointing. Anyone know why GM decided to put a French transmission in these vehicles from 2002 thru 2007?0
Just got the bad news. They are replacing the torque converter. The mechanic at the dealership applied the software patch from the TSM, but the car was still not running correctly. He's done converters for the earlier models, but thought they had the issue straightened out by the 2007 model year. Apparently not.0
alexsan Posts: 1Was your converter replaced under warranty ?
If not, how much did you have to pay ?0
It was replaced under warranty (24K miles). They have to drop the transmission to replace the torque converter. I believe it's a $3K job. If you are experiencing problems, the first step would be to take it in and have them flash the transmission control module with the new software. If that doesn't fix it, you are looking at a new torque converter. If it is out of warranty, I would negotiate the price. This problem is not that uncommon.0
Hello there, well I' m having a problem with my Cadillac cts 03. It started when my brother in law change my front deferential. My car started to loose power it wouldn't accelerate and it would go only 5 miles per hour, Then I would shut it off and it will start but it would give a push on first gear and second gear and it would start to shake• it will give me a noise on my shifter when I press the gas to go up hill. I change the throttle body and the sensor pedal cause it will give me the codes about the throttle body so when I changed it when away but the problem is still there. So I wait for a few minutes and then it will start it up again but it will shake and give me a big push on first gear and second gear• can some one please let me know if they had a problem similar to this?
Thank you
:mad: :mad: :mad:0
can some one email me direct at [email protected] thank you0


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Toon plan double defensive signing - reports
Newcastle United's winter injury crisis will lead them to make two defensive signings in the January transfer window, according to the Mirror.
Injury to Steve Taylor, which will see him miss the remainder of the season, and Fabricio Coloccini, who will be out for a month leaves the club will an injury crisis during their busiest part of the season.
But while the club are unable to bring in new players for the busy festive period, Newcastle are making plans to make two signings to shore up their back-four.
PSV Eindhoven defender Erik Pieters, who was heavily linked with the club in the summer as a replacement for Jose Enrique and Montpellier captain Mapou Yanga-Mbiwa are both on Newcastle's wish list.
The club still have the majority of the £35 million they recouped from the sale of Andy Carroll in the last January transfer window, while they look likely to bring in Modibo Maiga to support an attack which has netted just twice in their last their games.
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Verbum et Ecclesia
versão On-line ISSN 2074-7705
versão impressa ISSN 1609-9982
Verbum Eccles. (Online) vol.34 no.2 Pretoria Jan. 2013
Just emotions: Reading the Sarah and Hagar narrative (Genesis 16, 21) through the lens of human dignity
Juliana Claassens
Department of Old and New Testament, University of Stellenbosch, South Africa
This article seeked to read the interconnected narratives of Sarah and Hagar (Genesis 16, 21) in terms of the hermeneutical lens of human dignity. For the purpose of this article, recent studies on the performative nature of emotions, which considered the central role of emotions such as pain, disgust and hatred in shaping the lives of individuals as well as the ways in which people relate to one another, were helpful in contemplating the situations of dehumanisation faced by both Sarah and Hagar as well as the broader question regarding upholding human worth in a context of indignity. This article furthermore considered the role of emotions in a conversation on ethics and particularly the way in which the narrative offered a fruitful avenue for considering Israel's relationship to their neighbours - a line of interpretation that holds potential for reflecting on complex interracial and interethnic relationships in today's global context.
In recent years, the narrative of Sarah and Hagar as told in Genesis 16 and Genesis 21 has attracted quite a bit of attention. From feminist interpreters interested in bringing women's voices out from the shadows (Trible 1984:9-36; Sakenfeld 2003:7-26; Jeansonne 1990:14-30, 43-52) to womanist interpreters who have highlighted the unique role of Hagar's experience as a slave woman in order to denote the unique experiences of African American women (Williams 1993:15-33; Williams 2006:171-184; Weems 1988:1-22); all have provided fresh perspectives on this intriguing text.1 In a recent collection of essays, Hagar, Sarah, and their children, the rich interpretation history of this biblical narrative is documented when the authors trace the way Christian, Jewish and Islam interpreters respectively have claimed the story of Sarah and/or Hagar as their own (Trible & Russell 2006).2
Indeed, the interconnected stories of Sarah and Hagar, which forms part of the Abraham narrative cycle, is a fascinating account that denotes the interaction between Israel and her neighbours. In light of the interesting developments in Old Testament ethics that consider the role of narrative, one could argue that the narrative of Sarah and Hagar, which clearly shows the humanity of its characters, serves as a powerful vehicle for moral reflection.3 In this regard, Martha Nussbaum (2001:243) describes the role of literature as 'a space with which we investigate and try out some of life's possibilities'. She argues that when entering a narrative world, 'the reader or spectator of a literary work is reading or watching the work but at the same time reading the world, and reading the own self' (Nussbaum 2001:243) Drawing on Marcel Proust's notion of literature as an 'optical instrument', Nussbaum (2001:243) argues that narrative may help the reader to contemplate personal realities, which, as will be evident in the case of Sarah and Hagar, may include some complex ethical issues.4
As part of a larger project on gender and human dignity, this essay seeks to read the interconnected narratives of Sarah and Hagar (Gn 16, 21) in terms of the hermeneutical lens of human dignity. For the purpose of this article, recent studies on the performative nature of emotions, that consider the central role of emotions such as pain, disgust and hatred in shaping the lives of individuals as well as the ways in which people relate to one another, are helpful in contemplating the situations of dehumanisation faced by both Sarah and Hagar as well as the broader question regarding upholding human worth in a context of indignity. In light of Nussbaum's notion of narrative as 'an optical instrument', this article will consider the role of emotions in a conversation on ethics and particularly the way in which narrative serves as a means of 'show[ing] us the truth of our situation' (Nussbaum 2001:244). In this regard, the interconnected nature of the plight of these two women from different ethnic and social backgrounds indeed offers a fruitful avenue for considering Israel's relationship to their neighbours - a line of interpretation that holds a great deal of potential for reflecting on complex interracial and interethnic relationships in today's global context.
This article is dedicated to Prof. Jurie le Roux. I was privileged to have had him teaching a class on Wisdom Literature to our class at Stellenbosch University when I was a seminary student at the Faculty of Theology. I was shaped by Prof. Le Roux's passion for the Hebrew Bible as well as his ability to bridge the gap between the Old Testament and the contemporary context in which he had at that time been serving a congregation in Pretoria for more than 20 years. His ongoing presence in the field of Old Testament studies in South Africa, and particularly his commitment to the Pentateuch as evident in ProPent, has been an inspiration for my own work, including this current project on gender and human dignity in the biblical traditions.
Narrating dehumanisation
One key feature of the story of Sarah and Hagar is the way in which the wellbeing of both these female characters are threatened by forces that prevent them from flourishing, that is to reach their full potential. These forces cause the women much pain, each in her own way. In the case of Sarah, her situation of barrenness is shown to be a great threat to her status in a society that places great value on women's ability to bear children.5 And in the case of Hagar, being forced into a situation of limited or no resources during her expulsion into the wilderness is responsible for this Egyptian slave woman's anguish.6 In both instances, these two women's plight is portrayed as parallel as both women's ability to bear offspring is put into jeopardy - Sarah, due to her inability to conceive and Hagar, faced with the very real possibility of losing her son to hunger and thirst.
Remarkable about this narrative portrayal of indignity in the Sarah and Hagar narrative is the way in which the lives of these two women, who are portrayed as coming from different social and ethnic backgrounds, are interconnected, profoundly affecting one another. In order to explain their complex relationship, which serves as a fascinating means to contemplate not only the relationship between Israel and her neighbours but also on a contemporary level the interracial or interreligious relationships that are a key concern in many societies today, some helpful insights come from recent work done by feminist theorists on the role of emotions in shaping moral behaviour. So Sarah Ahmed (2004:194) considers the role of emotions such as fear, hate, disgust and pain within what she calls the 'contact zone' in which people of different racial or ethnic backgrounds are shaped and reshaped at the moment of encounter. Such interaction quite often occurs within the context of past encounters which have left their indelible mark on the relationship in addition to creating new associations that shape future contact.
In this regard, the narrative of Sarah and Hagar offers, as feminist and womanist scholars have suggested, a prime example of a contact zone denoting the interaction between racialised others, which, as so often happens in interracial relationships, evokes strong emotions of disgust and contempt. Actually the first reference to disgust in this narrative relates to Hagar, who is said, after she had conceived, to look with contempt upon her mistress, or as the Tanakh translation has it, 'Her mistress was lowered in her esteem'.7 As her body grows heavy with child, Hagar regards her mistress Sarah as a 'lightweight'. Sarah responds to this slighting by afflicting Hagar - the Hebrew word imagemaqui carrying distinct connotations of violence (Weems 1991:36). This term, which elsewhere is used to describe Israel's experience in bondage (Ex 1:11, 12; Dt 26:26), powerfully conveys Sarah's dehumanising actions toward Hagar.8 Sarah's irritation and sense of disgust is evident in Genesis 21:10 when Sarah complains to her husband about 'this slave woman', speaking in contempt and not even mentioning her name (cf. also Gn 16:5-6). That the power firmly lies in the hands of Sarah and Abraham though is evident from the fact that Abraham proceeds to tell his wife that Hagar is in her hand so that she can do with her whatever is good in her eyes (Gn 16:6). And in Genesis 21 we see how Sarah continues this abuse when she incites Abraham to banish Hagar and Ishmael to a life in the wilderness that may very likely have led to the demise of mother and child (v. 10).
It is evident from this account that the acts of contempt, violence and abuse have their roots in what appears to be a mutual sense of disgust. But what function does this emotion of disgust have in the Sarah and Hagar narrative and how does it help us in our ethical deliberation on the issues evoked by the interrelationship of these two women? The following aspects regarding the nature and function of emotions such as disgust and hatred are important for considering the way in which the dehumanisation of either or both women in this narrative is narrated.
Emotions and ethics
Firstly, it is remarkable that the lives of these women intersect at the very point at which Sarah is most vulnerable. Martha Nussbaum (2001) rightly has proposed that:
the roots of anger, hatred, and disgust lie very deep in the structure of human life, in our ambivalent relation to our lack of control over objects and the helplessness of our own bodies. (p. 234)
In the case of Sarah, it is indeed her situation of barrenness that directly is responsible for causing a great deal of pain and suffering in the life of Hagar when she uses Hagar's body as a means to secure a baby for herself and her husband. When this plan does not quite work out, she afflicts Hagar. Moreover, after the wondrous occasion of the birth of her son, when Sarah sees Isaac playing (with Ishmael), she perceives Ishmael's presence to be a threat to her son.9 Ahmed (2004) says it well:
Such narratives work by generating a subject that is endangered by imagined others whose proximity threatens not only to take something away from the subject (jobs, security, wealth), but to take the place of the subject. The presence of this other is imagined as a threat to the object of love. (p. 43)
Ahmed (2004:43) continues that this perceived threat serves the function of transforming 'the bodies of others' 'into "the hated" through a discourse of pain'. The primary subject is construed as being injured or hurt by the presence of the other.10 This insight is particularly significant for how people in pain treat one another - personal and collective suffering often resulting in violence.11
Secondly, the emotion of disgust can be said to be profoundly ambivalent, encompassing at the same time a strong attraction toward the subject or object that is found to be repulsing (Ahmed 2004:84-85). Ahmed (2004) writes with reference to disgust's twin emotion hatred:
Where there is hate, there is obviously an excessive need for the object. In other words, hate is opposed to indifference: in hate, the object makes a difference, but cannot satisfy the subject, whose need goes beyond it. (p. 51)
In the story of Sarah and Hagar, it is clear that Sarah, due to her inability to bear children, needs Hagar and is drawn to her. But we also see the ambivalence at the heart of this desire when Sarah turns on Hagar in an expression of profound disgust.
Thirdly, the immediate effect of disgust is that it causes the subject to create distance between the self and the object or subject he or she finds disgusting. Ahmed (2004:94) writes that 'to abject something is literally to cast something out, or to expel something'. Employing the example of food that is found to be disgusting, a person would spit out an undesired object. On a social level, disgust may have a similar function, resulting in casting out or removing of an undesirable element. In the narrative of Sarah and Hagar, we see this vividly illustrated: firstly, Hagar removes herself from the situation of contempt when she runs away, and in the second instalment of the narrative, she is cast out or expelled by Sarah.
In this regard, emotions such as disgust and hatred are intrinsically involved in creating boundaries. Drawing on the work of Judith Butler, Sarah Ahmed (2004:12) argues that emotions such as disgust or hatred have an inherent world-making quality. It is by means of the repetition of these emotions that worlds are evoked, that identities are negotiated and that boundaries are fixed.12 She describes the effect of disgust as follows:
Disgust does something, certainly: through disgust, bodies 'recoil' from their proximity, as a proximity that is felt as nakedness or as an exposure on the skin surface. ... So disgust, even defined simply as bad taste, shows us how the boundaries that allow the distinction between subjects and objects are undone in the moment of their making. (Ahmed 2004:83)
In this regard, one finds in the Hebrew Bible ample evidence of the importance for Israel of drawing boundaries between themselves and the Canaanites who were to be found both inside and outside of Israel (Stone 2004:110-134; Runions 2011:53). For instance, Ken Stone (2005) has argued that the laws regarding food and sexuality exhibit a similar function, that is to draw clear boundaries between 'us' and 'them', in order to quell anxiety, fear and disgust that may emerge from any uncertainty about borders between these groups.
Fourthly, even though disgust or hatred is always directed at a particular person, this emotion is often transposed upon a group as a whole.13 With regard to the story of Sarah and Hagar one sees how the repeated reference to Hagar, the Egyptian, serves the function of sharply drawing the boundaries between Israel and one of her most significant neighbours. Tikva Frymer-Kensky (2002:232-233) has pointed out that this narrative of Sarah and Hagar ought to be read in the larger context of Israel's sojourn in Egypt where the roles of master or slave is dramatically reversed.14 It thus seems that the micro-story of Sarah's personal crisis of not being able to bear a child and her treatment of her servant Hagar can be read on a macro-level of Israel contemplating their relationship with the Egyptians under whose hand they suffered serious affliction as narrated in the book of Exodus. So even though the Egyptian slave woman Hagar is the object of the scorn and contempt of her Israelite mistress Sarah, a couple of chapters later in Exodus 1, it will be the Israelites who find themselves in bondage. When the Egyptians are in a position of power and the Israelites are the slaves serving their harsh slave masters, it is evident that the Egyptians are greatly dependent on the Israelites to conduct their large-scale building projects. But at the same time, they fear and are being repulsed by the Israelites - in its most extreme fashion leading to the genocide of the baby boys in Exodus 1.
It may well be that Israel's sojourn in Egypt is responsible for facilitating this contact zone between Israel and Egypt - a significant relationship that is equalled by Israel's tumultuous relationship with her neighbouring nations in Canaan.15 The narrative of Sarah and Hagar thus is situated in this ongoing process of identity negotiation that transpired against the backdrop of the affliction Israel experienced in Egypt but also the real and perceived threat of superpowers such as Babylon and Persia.16
Finally, Ahmed's notion of the 'stickiness' of signs (2004:92) is particularly helpful in explaining how emotions rely on stereotypes in order to fix the meaning of the other. She writes that emotions can become sticky, suggesting that a particular emotion may circulate around a subject, affixing itself to other concepts so that they become fused with the original concept. The example she employs relates to the term typically used in England, 'Paki' that through its use with other words such as 'immigrant', 'outsider', and 'dirty' has come to be viewed as a slur or an insult. This cumulative meaning generated by these signs being stuck together is responsible for the fact that the reference 'Paki' has obtained such secondary associations.17
With regard to the Hebrew Bible, Erin Runion (2011:49-51), who introduces these ideas of Ahmed on the stickiness of emotions into a Hebrew Bible context, argues that the Canaanite other quite often is associated with sexuality and immorality per se - the prostitute Rahab being a prime example. A similar tendency may be noted with reference to Hagar - her characterisation as exceptionally fertile may be associated with this notion of the Egyptian other being associated with hypersexuality.18 Actually, in the rabbinic interpretation of this narrative, one finds a fascinating example of how Hagar as an Egyptian woman becomes associated with promiscuity.19 In an exposition on Hagar's act of taking an Egyptian wife for her son Ishmael (Gn 21:21), one finds in a tenth-century midrash on the book of Genesis, Aggadat Bereshit, the following connection between Hagar's fertility and her ethnic identity (based upon the preconceived notion in the Hebrew mind set as reflected in Ezekiel 23 that Egyptians are to be considered sexually promiscuous). In this midrash, Hagar is compared to the fat of a donkey, which will retain its odour even if one would pour rose oil on it:
Even though its smell became pleasant from the rose oil, it ended up stinking as it had before... The fat of a donkey is Hagar the Egyptian, as it says of the Egyptians (Ezk 23:20) 'whose members were like those of asses.' Hagar cleaved to Abraham and gave birth to Ishmael. but in the end she returned to her stench as it is written, 'And his mother took for him a woman from the land of Egypt' (Gn 21:21). (Cohen quoted in Reinhartz & Simma-Walfish 2006:106)
This expression of disgust in terms of stereotypical ideas about the other also finds its way into the contemptuous way Israel is portrayed in Exodus 1. The remarkable growth of the Israelites is expressed by the narrator in his description of how the 'Israelites swarmed' ([imagemaqui] v. 7). Moreover, in verse 19 the midwives play into this dehumanising discourse when they tell the Pharaoh that the Israelite women are like animals - they give birth even before the midwives arrive.20 Ahmed (2004:46) points out with reference to such stereotypical designations that words like 'swarmed', 'flood' or 'swamped' generate effects: 'they create impressions of others as those who have invaded the space of the nation, threatening its existence'.
The expression of disgust in terms of such stereotypical notions may have the effect of blocking new meanings as such oft-repeated phrases are bound to bodies so that it obscures new meanings (Ahmed 2004:92). However, Ahmed (2004:64) notes that the very repetition of such stereotypes 'that is required to enable such a fixation renders them a site of insecurity rather than security'. She argues that 'such impossible truths become compelling precisely insofar as they might be lost on the way' (Ahmed 2004:64). Public discourse thus needs to keep these stereotypical ideas alive in order to maintain clear boundaries between 'us' and 'them'.
And yet, it may be possible to break through these stereotypes; for signs and emotions to become 'unstuck'. Runions (2011:54), who employs Ahmed's work on this matter, puts it well: '... [I]t seems to be that signs are never quite so static as they might appear. With some pushing and pulling, objects and affect can perhaps be unstuck and reconfigured'. In the next section, we will consider the possibilities already within the text for 'unsticking' the emotions of disgust and hatred that feature so strongly in this text and thus resisting the dehumanisation narrated in the Sarah and Hagar narrative.
Resisting dehumanisation
Thus far we have seen how emotions such as disgust, hatred and pain work together to create a situation of dehumanisation experienced especially by Hagar in the Sarah and Hagar narrative. From being referred to as 'that slave women' instead of being called by her name, to being subjected to harsh treatment and abuse and finally being expelled from Abraham and Sarah's house, the biblical account vividly narrates the dehumanisation of this Egyptian slave girl. One would have expected that this narrative movement would finalise the removal of Hagar by writing her out of Israel's history. And yet, one is surprised by the continuing presence of Hagar in the text.
In this regard, some helpful perspectives come from the work of Judith Butler who, in her works Precarious Lives and Frames of War, argues that certain lives are considered by society to be more 'grievable' than others; more valuable and hence more worthy of protection (Butler 2004:32; cf. also Butler 2009). Writing in the aftermath of 9/11, as well as the wars in Iraq and Afghanistan, Butler rightly considers the question who society chooses to remember. She asks: 'Who counts as human? Whose lives count as lives?'21 Conversely, within this hierarchy of grief, those who are considered less than fully human are susceptible to violence - of which perhaps the worst is the violence of derealisation.22 Butler continues to ask how one should think of this act of negation. She suggests that in society the dominant discourse has already done the work of dehumanisation (Butler 2004):
It is one thing to argue that first, on the level of discourse, certain lives are not considered lives at all, they cannot be humanized, that they fit no dominant frame for the human, and that their dehumanization occurs first, at this level, and that this level then gives rise to a physical violence that in some sense delivers the message of dehumanization that is already at work in the culture.23 (p. 36)
In contrast, Butler (2004:20) considers the important role of obituaries to document a life by revealing details of the person's life. She writes: 'It is a means by which life becomes, or fails to become, a publically grievable life, an icon for national self-recognition, the means by which a life becomes noteworthy' (Butler 2004:34).
In the case of the biblical account of Sarah and Hagar, it is quite significant that Hagar is not written out of Israel's history but that her suffering is remembered. The narrative told in Genesis 16 and 21 serves the important function of humanising Hagar and acknowledging her grief and loss. Hagar's presence in the text is all the more remarkable in light of Butler's point that society often effects violence through omission. Analogous to Butler's notion of the important role of obituaries, one sees in this biblical narrative an instance of how Hagar's suffering is recognised by God, who calls Hagar by name - Phyllis Trible (2006:40) rightly points out that Hagar is the first woman in the Hebrew Bible to receive an annunciation when God speaks to her and not, like the other characters thus far, about her.24 Hagar moreover becomes the only woman to receive the promise of a long line of descendants through her own destiny (Williams 1993:22; Frymer-Kenski 2002:230).25 Indeed God emerges as the 'God of seeing' (El Roeh) as Hagar in turn would name God, so constituting the first act of theologising in the Hebrew Bible(Trible 1984:18).
In some sense, Hagar's continuing presence in the text after she is expelled from the house of Abraham and Sarah serves as a type of memorial - some intimate details of Hagar's life are shared in the continuation of her narrative in Genesis 21 and so her life is cemented into Israel's consciousness. The reader observes in v 16 how she alone in the wilderness raises her voice in lament, protesting her own plight as well as what this expulsion is about to do to her child. And after her eyes are opened and she sees the source of her salvation in the form of a well, providing life-sustaining water, the narrative divulges further details about the life the mother and son would make for themselves in the wilderness - a life that may be difficult in the harsh conditions of the wilderness, but a life lived in freedom (Frymer-Kenski 2002:236).26 It is significant that the last thing we see of Hagar is an act of agency on her part as she chooses an Egyptian wife for her son - so securing his (and her own) future.
These narrative details about Hagar and her life outside of Israel's purview have the function of breaking through the disgust in the narrative surrounding her ethnic identity and blocking new meanings. By means of her story, the Egyptian other is reconfigured to become a person in her own right -the stereotypes attached to her body becoming unstuck. This process of rehumanisation is an ongoing process though. As we have mentioned before, in subsequent chapters, Israel will be the subject of dehumanising discourse and in need of resisting harmful stereotypes rooted in disgust.
As stated in the beginning of the essay the narrative of Sarah and Hagar has the potential to serve as a space for contemplating complex ethical issues arising from the interaction that continues to occur between interracial and/ or interreligious relationships. The story of Sarah and Hagar is not a happy one though - the relationship between the two women disintegrates completely and ends with the expulsion of Hagar. But as Martha Nussbaum (2001:244) has proposed, 'painful literary experiences', which confirm that we are 'needy and limited creature[s]', are helpful in that they may assist us in reaching a greater understanding of ourselves as well as of others.
One example comes from the work of Elie Wiesel (1986:248249) who in an exposition on 'Ishmael and Hagar' blames Sarah who, in his mind, could have done better by loving both Isaac and Ishmael. He laments: 'If only she could have brought them together instead of setting them apart! Maybe some of today's tragedies would have been avoided'. In this quote Wiesel refers to the Palestinian crisis that, according to him, has its roots in the separation of brothers. One could add though numerous instances of interracial, interethnic and interreligious strife that mar our world today - of particular significance for us in South Africa with our complex and still often painful race relations.27
The story of Sarah and Hagar thus may help us contemplate the effect of disgust on the bodies involved in the contact zone. As Martha Nussbaum (2001:299) has argued, disgust is the enemy of compassion. She argues that in a society's pursuit for justice, which is closely associated with the obligation to cultivate compassion in its people, 'the impediments to compassion's ethical work' is 'supplied by shame, resentment, envy, and disgust'. We have moreover seen how disgust can block new meanings, being responsible for stereotypical notions that taint the relationship between racialised others. And in its most extreme manifestation of disgust, certain bodies may become fixed as objects of hate which may result in their destruction in what is known as hate crimes (Ahmed 2004:57, 60).
The Sarah and Hagar narrative implores the reader not to ignore the injustice done to those who literature (and society) deem disgusting or unfit. For as Ahmed (2004:57) warns us: 'To allow such bodies to disappear in our own analysis would be to repeat the crime rather than to redress its injustice'. As biblical interpreters we are called to redress injustice and lift up interpretations that may restore the dignity of men, women and children scarred in situations of dehumanisation.
Competing interests
The author declares that she has no financial or personal relationship(s) that may have inappropriately influenced her in writing this article.
Ahmed, S., 2004, The cultural politics of emotion, Edinburgh University Press, Edinburgh. [ Links ]
Barton, J., 2003, Understanding Old Testament ethics: Approaches and explorations, Westminster John Knox, Louisville, KY. [ Links ]
Butler, J., 1993, Bodies that matter: On the discursive limits of 'sex, Routledge, New York, NY. [ Links ]
Butler, J., 2004, Precarious life: The powers of mourning and violence, Verso, London. [ Links ]
Butler, J., 2009, Frames of war: When is life grievable?, Verso, London. [ Links ]
Cohen, M. (ed.), 1997, Mikraot Gedolot HaKeter, Bar Ilan Press, Ramat Gan. [ Links ]
Darr, K.P., 1991, 'More than a possession: Critical, rabbinical, and feminist perspectives on Hagar', in K. Darr, Far more precious than jewels: Perspectives on biblical women, pp. 132-163, Westminster John Knox, Louisville, KY. [ Links ]
Frymer-Kensky, T., 2002, 'Hagar, my other, my self', in T. Frymer-Kensky, Reading the women of the Bible: A new interpretation of their stories, pp. 225-237, Schocken Books, New York, NY. [ Links ]
Jeansonne, S.P., 1990, The women of Genesis: From Sarah to Potiphar's wife, Fortress Press, Minneapolis, MN. [ Links ]
Jonker, L. (ed.), 2011, Texts, contexts and readings in postexilic literature, Mohr Siebeck, Tubingen. [ Links ]
Nussbaum, M.C., 2001, Upheavals of thought: The intelligence of emotions, Cambridge University Press, Cambridge. http://dx.doi.org/10.1017/CBO9780511840715 [ Links ]
Reinhartz, A. & Simma-Walfish, M., 2006, 'Conflict and coexistence in Jewish interpretation', in P. Trible & L.M. Russell (eds.), Hagar, Sarah, and their children: Jewish, Christian, and Muslim perspectives, pp. 101-126, Westminster John Knox, Louisville, KY. [ Links ]
Runions, E., 2011, 'From disgust to humor: Rahab's queer affect', in T.J. Hornsby & K. Stone (eds.), Bible trouble: Queer reading at the boundaries of biblical scholarship, Semeia Studies 67, pp. 45-74, Society of Biblical Literature, Atlanta, GA. [ Links ]
Sakenfeld, K.D., 2003, Just wives: Stories of power and survival in the Old Testament and today, Westminster John Knox, Louisville, KY. [ Links ]
Stone, K., 2004, 'Queering the Canaanite', in M. Althaus-Reid & L. Isherwood (eds.), Sexual theologian: Essays on sex, God and politics, pp. 110-134, T&T Clark, London. [ Links ]
Stone, K., 2005, Practicing safer texts: Food, sex and Bible in queer perspective, Continuum, Sheffield. [ Links ]
Trible, P., 1984, 'Hagar: The desolation of rejection', in P. Trible, Texts of terror: Literary-feminist readings of biblical narratives, pp. 9-36, Fortress Press, Philadelphia, PA. [ Links ]
Trible, P., 2006, 'Ominous beginnings for a promise of blessing', in P. Trible & L.M. Russell (eds.), Hagar, Sarah, and their children: Jewish, Christian, and Muslim perspectives, pp. 33-70, Westminster John Knox, Louisville, KY. [ Links ]
Trible, P. & Russell, L.M. (eds.), 2006, Hagar, Sarah, and their children: Jewish, Christian, and Muslim perspectives, Westminster John Knox, Louisville, KY. [ Links ]
Weems, R.J., 1988, 'A mistress, a maid, and no mercy', in R. Weems, Just a sister away: A womanist vision of women's relationships in the Bible, pp. 1-22, LuraMedia, San Diego, CA. [ Links ]
Weems, R.J., 1991, 'Do you see what I see: Diversity in interpretation', Church and Society 82, 28-43. [ Links ]
Weems, R.J., 1992, 'The Hebrew women are not like the Egyptian women: The ideology of race, gender and sexual reproduction in Exodus 1', in D. Jobling & T. Pippin (eds.), Ideological criticism of biblical texts: Semeia 59, 25-34. [ Links ]
Weis, R.D., 1996, 'Stained glass window, kaleidoscope or catalyst: The implications of difference in readings of the Hagar and Sarah stories', in R.D. Weis & D.M. Carr (eds.), Journal for the Study of the Old Testament, suppl. ser. 225. [ Links ],
Wiesel, E., 1986, 'Ishmael and Hagar', in J.A. Edelheit (ed.), The life of covenant: The challenge of contemporary Judaism: Essays in honor of Herman E. Schaalman, pp. 235-249, Spertus College of Judaica Press, Chicago, IL. [ Links ]
Williams, D., 1993, 'Hagar's story: A route to black women's issues', in D. Williams, Sisters in the wilderness: The challenge of womanist God-talk, pp. 15-33, Orbis Books, Maryknoll, NY. [ Links ]
Williams, D., 2006, 'Hagar in African-American appropriation', in P. Trible & L.M. Russell (eds.), Hagar, Sarah, and their children: Jewish, Christian, and Muslim perspectives, pp. 171-184, Westminster John Knox, Louisville, KY. PMCid:3454961 [ Links ]
Juliana Claassens
171 Dorp Street
Stellenbosch 7600, South Africa
Email: firstname.lastname@example.com
Received: 31 Aug. 2012
Accepted: 12 Dec. 2012
Published: 05 Sept. 2013
1.For a good comparison of six of the most important feminist and womanist interpretations of the Hagar and Sarah stories see Weis (1996:253-273).
2.Cf. also Tikva Frymer-Kensky (2002:226) who demonstrates how various traditions claim this story as their own. So Sarah's name in Hebrew means 'princess', whereas in Islamitic tradition Hagar is not considered to be a slave but rather a princess married to Abraham. And in a Jewish Midrash, Hagar is viewed as a princess in the house of Pharaoh who after he had seen the wonders God performed for Abraham and Sarah thought it better for his daughter to be a servant in Abraham and Sarah's household than a princess in his own house.
3.For example, Barton (2003:60-63). See also Emmanuel Levinas's comment in Ethics and Infinity: 'It also appears in the Scriptures, to which the humanity of man is exposed inasmuch as it is engaged in the world' (p. 87, cited in Butler 2004:132).
4.Nussbaum (2001:243) argues as follow: 'Literary works, by contrast, show us general plausible patterns of actions, "things such as might happen" in human life. When we grasp the patterns of salience offered by the work, we are also grasping our own possibilities.'
5.Cf. Weems 1991:34. Katheryn Pfisterer Darr (1991:154) highlights the religious dimension associated with barrenness when she argues that 'Sarah lived for decades believing that God withheld children from her receiving constant reproach from her neighbours who wondered which sins were responsible for her infertility'.
6.Williams (1993:29) reads the wilderness experience in terms of the economic realities of poverty and homelessness.
7.Cf. also Sarah's self-assessment of the situation when she says in Gn 16:5 that 'I was slight in her eyes', which reflects her diminishing of status with referenced to Hagar (Trible 2006:39).
8.In this regard, Trible (2006:40) proposes that 'ironically, the verb depicts here the suffering of a lone Egyptian woman in Canaan, the land of her bondage to the Hebrews'. See also Darr (1991:13). Trible (1984:13) notes in her earlier essay on this text that 'no deity comes to deliver her from bondage but instead she flees from her oppressor as Israel would later flee from Pharaoh'.
9.There is a certain ambiguity associated with this text as to what is transpiring between the two sons. Genesis 21:9 contains the ambiguous reading that Sarah saw Ishmael the son of Hagar 'playing' [pn^Qj. The LXX inserts the object 'with Isaac' which is followed by the NRSV translation in order to clarify that Ishmael was playing with Isaac (Frymer-Kensky 2002:234). Some commentators assert though that Ishmael did not play with Isaac but made fun of him. Or perhaps Ishmael is playing Isaac, thus pretending to be the heir? See Trible's suggestion that Ishmael is 'Isaacing' (Trible 2006:44).
10.In her book, Ahmed (2004:27) considers the politics of pain, that is, what it is that pain does. As she argues: 'Pain is ... bound up with how we inhabit the world, how we live in relationship to surfaces, bodies and objects that make up our dwelling places'. Moreover, she considers 'how pain is involved in the production of uneven effects, in the sense that pain does not produce a homogenous group of bodies who are together in their pain' (p. 31).
11.Judith Butler (2004:28-29) characterises violence as follows: 'Violence is surely a touch of the worst order, a way a primary human vulnerability to other humans is exposed in its most terrifying way, a way in which we are given over, without control, to the will of another, a way in which life itself can be expunged by the wilful action of another'.
12.Ahmed (2004:12) formulates it as follows: 'Feminist and queer scholars have shown us that emotions "matter" for politics: emotions show us how power shapes the very surface of bodies as well [as sic] worlds." See also Butler 1993:9.
13.Ahmed (2004:49) makes the important point that 'hate may respond to the particular, but it tends to do so by aligning the particular with the general; "I hate you because you are this or that", where the "this" or "that" evokes a group that the individual comes to stand for or stand in for'.
14.Frymer-Kensky (2002:236) says it well: 'The story of Sarai and Hagar is not a story of the conflict between "us" and "other", but between "us" and "another us". Hagar is the type of Israel, she is the redeemed slave, she is "us".' See also Jeansonne (1990:28) who argues that Israel's genesis as a people is fragile and they continuously have been threatened by other nations - also by the children of Ishmael. But as she points out, 'yet the narrator does not portray this enemy of the people of Israel as an entity completely alien from themselves'.
15.See Erin Runion's insightful essay (2011:45-74) on disgust and how it functions to draw boundaries between Israel and the Canaanite 'others' in her midst. See also Frymer-Kenski's view (2002:236) that for Israel other nations such as Moab, Amnon, Ishmael and Edom 'have destinies that are closely intertwined with Israel's.
16.See for example a recent volume on identity formation in the Persian Period that highlights the importance of maintaining boundaries, drawing sharp divisions between the returning exiles and the people of the land (Jonker 2011).
17.Ahmed (2004:92) writes: 'But it is not just surfaces that materialise through disgust. As one object is substituted for another, or moves into another, a border is temporarily affected, despite the fact that neither object is inherently disgusting. Such objects become sticky as an effect of this substitution.'
18.Darr (1991:134) cites a rabbinic interpretation that claims that Hagar became pregnant after only one sexual encounter.
19.Ahmed (2004:44) writes: 'Note the work that is being done through this metonymic slide: mixed race couplings and immigration becomes readable as (like) forms of rape or molestation; an invasion of the body of the nation, evoked here as the vulnerable and damaged bodies of the white woman and child.'
20.Renita Weems (1992:32-33) argues that the racial differences and stereotypes assumed by this story are not challenged by the characters and/or the narrator. Rather the story simply inverts these stereotypes in order to serve its own ideological interests. Weems ends her essay with the question whether one can use this story for liberation, answering as follows: 'Not without due caution'.
21.Butler (2004:34) continues: 'It is another thing to say that discourse effects violence though omission. If 200,000 Iraqi children were killed during the Gulf War and its aftermath, do we have an image, a frame for any of those lives, singly or collectively? Is there a story we might find about those deaths in the media? Are there names attached to those children?'
22.Butler (2004:33) writes: 'What is real? Whose lives are real? How might reality be remade? Those who are unreal have, in a sense, already suffered the violence of derealisation. What, then, is the relation between violence and those lives considered as "unreal"?'
23.Butler (2004:36) describes the effect of dehumanisation in discourse as follows: 'Dehumanization's relation to discourse is complex. It would be too simple to claim that violence simply implements what is already happening in discourse, such that a discourse on dehumanization produces treatment, including torture and murder, structured by the discourse. Here the dehumanization emerges at the limits of discursive life, limits established through prohibition and foreclosure. There is less a dehumanizing discourse at work here than a refusal of discourse that produces dehumanization as a result. Violence against those who are already not quite living, that is, living in a state of suspension between life and death, leaves a mark that is no mark.'
24.The narrative is not devoid of complexity. So we see how God sends Hagar back to the house of slavery where she likely may suffer further affliction. Womanist scholar Delores Williams (1993:21) has read this particular narrative detail in terms of the theme of survival and quality of life - it was in the best interest of the mother and her unborn child to return to Abraham and Sarah's house and use the resources this dwelling has to offer.
25.God's promise to Hagar, though, about a future for her and her child is ambiguous when Hagar is promised that her son will be 'a wild ass of a man', suggesting a mixture of freedom and self-determination, but also foreshadowing continuing strife between Ishmael and his neighbours.
26.Weems (1988:15) suggests that perhaps it is better that Hagar and Ishmael left in order to be able to stand on their own feet.
27.Darr (1991:152-155), who cites Wiesel, questions the idea that the woman receives all the blame for the shortcomings of an inherently unjust patriarchal society. See also Weems (1988:2), who argues that it is not fair to make the story of Sarah and Hagar 'carry all the weight of the history of race relationships in the modern world'. Nevertheless, Weems highlights the role economic injustice plays in exacerbating the racial prejudice that already exists between these women who are co-victims in a patriarchal society.


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McMinn in Tasmania
George Washington McMinn, known also as Washington McMinn appears to have been admitted to practise law in Tasmania in 1824. He was married to Phoebe Gee.
Their daughter married William Henry Cooke, who was my late husbands g grandfather.
Does anyone have any further information about his origins.
Thomas Crump - convict in Tasmania
Does anyone have any information on Thomas Crump transported to Tasmania in 1842 on the "Candahar", he married Lydia Johnson. I have traced my late husbands family back to them, and would like to know his UK origins.
Lydia Johnson - convict Tasmania
Does anyone know anything about Lydia Johnson, transported to Tasmania in 1844 on the "Tasmania"?
I have traced my late husband's family back to Lydia Johnson and Thomas Crump "Candahar 1842".
I would like to know her UK origins.
Crump family in Tasmania
Sorry, hit the return key accidently before I finished the title and haven't had time to get back to it.
I am looking for parents of Walter John Crump who married Matilda Ann Smith in Hobart in 1881. There is also a John Walter Crump which confuses matters.
Walter John's daughter, Matilda Ann, married William Harold Cooke in Hobart Tas in 1899.
Cookes in Australia
I am researching my family tree and have recently started on my late husband's family and there is very little information to go on. My husband's grandfather was William Harold Cooke, supposedly born in Sydney in 1878.
He married Matilda Anne Crump in Hobart Tas. They lived in Sydney, and he died in Sydney in 1942.
Family members say his father was called William Henry Kingston Cooke. He was married to Catherine Matila ?.
Does anyone have any info. The family believes that they came from England.
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That a New Zealander won't be part of the papal conclave was possibly the least interesting thing to say about the shock resignation of Pope Benedict XVI
When global events happen, some in our media hit the cultural cringe button and head out to find the New Zealand angle. We can't just be citizens of the world. Hence it was important to get the perspective of a New Zealander living in Rome or my neighbour's dog on the recent resignation of the Pope. A local Bishop was interviewed and asked to have an opinion on the lack of a New Zealand cardinal in the conclave to elect a new Pope.
That a New Zealander won't be there was possibly the least interesting thing to say about the shock resignation of Pope Benedict XVI.
The resignation of a Pope hasn't happened for over 600 years. As Mere Orthodoxy blogger Kevin White writes "The last time it happened, a Christian Emperor sat in Constantinople, Christopher Columbus wasn't born yet, and Dante was still writing the Divine Comedy."
There are some who think Pope Benedict has let the team down by admitting weakness and therefore papal fallibility. The Pope is meant to be the last in a direct line of God's chosen representatives, starting with disciple Peter. Surely God wouldn't choose someone not up to the job.
No matter what you think of the resignation, choosing the next Pope matters to us far more than who next sits on the throne in Britain.
It's not just us Catholics who should pay attention.
The Catholic church can influence political debate, the direction of economies, views on genetics, abortion, homosexuality. It can give a voice to the dispossessed. When it failed at the highest levels to stand up to the rape of children within the church, the damage can take a generation to heal.
This resignation has been called an 'ecclesiastical earthquake'. As if to add to the drama, the Vatican was struck by lightening. "Sounds like someone's not handling the breakup well," said US comedian Conan O'Brien.
In overseas media the story has had gravitas. Just read Andrew Sullivan in the Daily Dish for a start. The prize for most dramatic headline goes to the Vatican press packet: "Pope Renounces Papal Throne". (Topped only by a headline from the Vatican a few years ago: "Pope exonerates Jews for death of Jesus.")
A lot has been written about the conservative nature of the present College of Cardinals. The cynics say they'll never elect a reforming Pope because they were all hand picked by either Pope John Paul or Pope Benedict for their adherence to tradition. There will be no return to the spirit of the Second Vatican Council where the Church was modernised to meet the challenge of the 1960s, they argue.
But that ignores the fact that this conclave includes cardinals from Africa, Canada and the US. We could be about to see the first non-European Pope, or even the first African Pope. The front runner is an African. It's true, the African Catholic church is morally conservative and not likely to start distributing condoms or electing homosexual priests, let alone women. But it could revolutionise economics.
What matters in African is poverty, the gross inequality that exists because corrupt governments pocket the proceeds of oil and diamonds and get rich while others go hungry. Jobs matter.
Morality and economics could be about to unite with a force not seen in recent years.
Six weeks before his resignation, Pope Benedict spoke at the World Day of Peace:
"It is alarming to see hotbeds of tension and conflict caused by growing instances of inequality between rich and poor, by the prevalence of a selfish and individualistic mindset which also finds expression in an unregulated financial capitalism."
That is an authentic Catholic message. There are cardinals among this conclave who are ready to lead a mission that targets the kind of 'unregulated financial capitalism' that led to the global financial crisis. That's a mission that could change the world.


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Unforgiveness Causing Distance from God?
Hello. Im new to these boards. It looks very helpful and Im grateful I can ask questions here and get compassionate, thoughtful and spiritual answers.
So, with that said, I have a problem I would love some prayer and advice on. I became a (true) Christian about 8 years ago-at age 22. I was so grateful bc God saved me out of such a shameful and unhealthy life. I couldnt get enough of Gods presence in my life for the first five or six years-even until last year, I felt I could taste a piece of Heaven just praying to my God. I guess I am a bit of an emotional person ☺ Anyways, I moved to Turkey to try to do ministry work while pursuing a new field of work here as well. I am enjoying the experience, tho its very difficult, but, sadly, I dont feel like Im in a good position spiritually anymore to do any good for God.
I feel that things started to change in me about a year or so before coming to Turkey-I became an angry person and started to lose my passion towards God. Anger was an emotion I didnt really experience much before. I came from an abusive family. My father, an alcoholic to this day abused me for most of my childhood life (til 14). I believe my problem with God is in the fact that I cant forgive my parents, tho I have tried and tried.
I used to feel the presence of God and that He was listening and there for me constantly but now I cant feel anything but guilt because I feel I have lost my ability to pray (sometimes I just sit with God trying to form prayers to little avail) and I think more of myself in prayer than others and I am so caught up with my difficult new career and the difficult new life-not speaking the language well, etc etc, I dont know how to be effective here for God as I felt I was at home and with all this combined all I feel is guilt. I read the scriptures to remind me of the truth-that I am always forgiven and accepted and loved by God-that he will never leave me or forsake me, etc, but I just cant keep it in my head or heart long enough to battle the lies, it seems.
I think unforgiveness is my major problem but let me tell you about that. I never really felt angry at my dad for the perverted things he did-I felt sorry and disgusted but the anger was never directed at him. It was all directed at my mom. I was so angry at her for allowing him to abuse me the way he did, and I guess I still am. I dont think about it, I try to work it all out in my head to be compassionate towards her and I try to treat her much differently than I did before I was a Christian. I try to serve her, be affectionate with her when I can stand it, and I try to listen and accept her weaknesses, but my heart wont let me. All the while-I feel nothing towards my dad- in the way of anger-infact he has been my closest friend in the family for a number of years. I know this sounds twisted but its just the way it is. Im 30 now and I have seen many counselors over the years and the spirit of Jesus, Himself was the best counselor ever, but now I feel stuck. I am trying to move forward and forgive both of them-I know I have to embrace the pain in order to truly fogive but I dont know how to do that either (towards my dad) and I certainly have embraced pain have with my mom, so after that how do you change your heart to forgive-I dont feel like its a choice-I wonder if God finally grants it. The worst part about it for me is that I dont feel any connection to my God anymore and Im terribly, terribly sad about that.
I know you may not be trained professionals in these types of issues but please offer me some spiritual advice if you can. Sorry for writing so much! Thanks a lot, prayerfully-Miraclebruin
Unforgivness does cause a barrier between us and God. In the Lord's Prayer Jesus teaches us to pray forgive us our debts as we forgive our debtors.
I can understand a bit of where you are coming from on this. My parents separated before I was born and shortly I had a stepfather who had a very bad temper and seemed to focus it on me a lot. My mother gave me away to her parents who were generally good to me but never affectionate. I resented everything about the situation from the physical hurts to the rejection and feeling that both parents had thrown me away. My father lived in the same town but did not support unless I was sent to beg for it and did not allow me to be part of his life. My two sets of grandparents hated each other. I felt that my step siblings had a mom and I didn't. I was in church when I was little but got into some really bad things as I got into my teens. My aunt and uncle tried but all I got out of that was some religion and religion couldn't fix me. Finally the Lord got through to me and I was born again and very on fire for God. It has not been easy bit it has also now not been my effort really but now I have a relationship with my mother and with my stepfather. I probably have a closer relationship with them than my step brother and stepsisters do. I couldn't forgive on my own I had to ask Jesus to do it in me. There was no other way. He taught me that forgiving is a choice not a feeling. Going to the cross was a choice. It did not feel good to Him but it was necessary. There was no other way that would work. There was no other way that would work for me about my family either. I could either forgive them or block myself off from God's forgiving me and I needed a lot of God's forgiveness. I did not get warm sweet feelings for them right away. I did get an ability to tolerate them and that was pretty big. I had to ask Jesus to help me love them with His love.
You say you want to forgive but can't. Do you want to forgive or to feel like you've forgiven? There is a difference. You did not take your salvation just on feelings. You didnt feel saved before you received the Lord, did you? You won't feel forgiving towards your mother before you forgive either. Make the choice. Pray for her and bless her the way Jesus said in Matthew 5. You may have already done this and just got messed up because you thought you were supposed to feel something that you were not feeling yet.
The devil is giving you a hard time because you don't have certain emotions. The emotions don't determine if you forgave. An apple seed may take a long time to become a tree with apple on it but it is an apple seed not a prune from the first moment. The choice to forgive will grow and bear fruit in your life but it too may take time just like the apple tree. The devil is the accuser of the brethern. He is also a liar and the father of lies. He's been screaming condemnation in your ear and you've been listening. Quit listening. You're doing a lot of the right things, using God's word to answer the accusations. But partly you are believing the lies too.
Do you have any Christian fellowship there? Anyone who encourages you to know who you really are in Jesus? Any place you worship together with brothers and sisters in Jesus and learn His word? Be careful who you listen to. Some advice and counsel you get is not a good thing. The ways of Jesus and the ways of the world are very different. The world says someone must be sorry before we can forgive. Jesus just says forgive. The world says feel all the pain. Jesus says I bore your pain and your sorrows and your sins. The world says some things damage you beyond recovery. Jesus says you are a new creature in Him.
Forgive yourself for not forgiving. Give that sin too to Jesus and let Him make you clean and free from it. Once you give it to Him it's not yours any more. You don't have to struggle with it. Put your attention onto Jesus and not onto the sin and trust Him tom take care of it and you.
I am not a psychiatrist but I have been an ordained minister and counselor since 1980. I've seen Jesus do a lot of things. I've seen Him heal a lot of people's hurts that the world said could not be healed. I have never seen Him fail. He won't fail you.
I will be praying for you.
Hello miraclebruin welcome to ilj :) I hope you will come back often and fellowship.
It sounds as if you are feeling a lot of condemnation about having anger and about whether you have forgiven. Romans 8:1 promises us "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." Condemnation comes from the devil, directs our attention to ourselves, and tells us we are wrong, bad, missing God. It leads to our being separated from God. Conviction comes from the Holy Spirit, directs our attention to Christ, and tells us God is good and shows us how to get from where we are to where God wants us. Conviction helps unite us with God through Christ. Look at your post and your feelings. Which do you see conviction or condemnation?
What you said about your reactions to your parents is not as strange as it may seem to you. An abused child will often identify with the abuser, seek their favor and find it easier to make excuses for them and see their illness. It is often not a healthy mind set but is very understandable from the child's emotional state. It starts as a hope that by loving them the child can make them love him or her and not hurt any more. When I worked in child welfare that was one of the signs we were taught to look to help us identify which parent was responsible for abuse. The other parent, especially if the other parent is the mother, becomes the focus for much anger and mistrust which is rooted in feelings of betrayal. A child instinctively feels mother should protect them. In many ways failure to protect makes that parent a party to the abuse. Sometimes that parent also allows the abuse of the child because they think it keeps themself from being further abused. Sometimes they think they are doing a good thing when they teach the child to accept the abuse or try to teach them to love the abusing parent. This failure to protect and get help is a symptom of sickness too but often harder to see. This parent is also perceived as less powerful and therefore as less dangerous on which to focus negative feelings negatively. You may well know all this consciously or unconsciously and may have gone over and over it in therapy. But as you said "the spirit of Jesus, Himself was the best counselor ever". He still is.
Secular counseling generally tells us to look at all the bad stuff, come out of denial, work through our pain by focusing on it. For many of us that just doesn't work effectively. We get stuck in the bad stuff and can't get free of it and the more we try to focus on the bad stuff to work through it the more it overwhelms us. Religion on the other hand tells us to deny the pain and sin and that doesn't work either because we know it is real. Jesus Christ is the only one with the guts to help us look at sin directly, recognize it for what it is as bad as it is, acknowledge it in all the yucky horror of it and recognize that we can not do a thing about it in our own but that He has already paid the full penalty for it. We see a whitewashed cross sometimes. We need to see the cross with his blood running down and recognize that it was not the spikes in his wrists and feet that held Him there but His love for us and His determination to pay the price of sin for us so we can be in Him. Jesus Christ doesn't make sin better He makes it gone whether sin done by us or to us he is the only real answer. Everything else is just a band aid on a slashed artery, supposed to help but useless. Now having gone to the cross for you, having win you to Himself by His own blood and by the drawing of the Holy Spirit is Jesus going to let satan take you away now by getting you to focus on your feelings? Of course not. If you had a 100 carat diamond that you just paid $3,000,000 for and someone dropped it in the commode would you flush or would you get it out and clean it off again? Silly question maybe but you are Christ's diamond. He paid a price for you far costlier than $3,000,000 or even $300,000,000. He knows the substance of the life that is inside you because He put it there, He is not going to let you rest in mucky feelings nor will He flush you away.
You have tried to feel forgiven and probably tried to feel forgiving too. Forgiving is not a feeling but a decision. Just as Jesus decided to go to the cross for you. The feelings come after the decision is made. But even when we are emotional we can't let feelings and emotions rule our lives. Feelings can be effected by loneliness, by what we had for supper, by health, by the weather, etc. We have to live in facts. The fact is that you either chose to forgive your father and your mother or you can choose to do it now. Once done it's done. From then on when the memories of being hurt, of not being protected come you can say - out loud if possible - I have forgiven. Then deliberately put your mind on what Christ did for you. Those first months and years you were in love with Jesus Christ to the point where that was all that really mattered. Then came cares of life and they began to claim your attention. Then came focusing on whether you had forgiven. Then focusing in how you feel. The way back is simple - not easy just simple. It is the same way you were born again to start with. Lord Jesus I need You. Please forgive me and make me clean and make me Yours. Feelings may flood or they may hide but God's word says in John 6:37 "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." Christ does not lie.
Some basic environmental rearrangement can help you keep your focus on Christ and not on feelings. Keep inspiring Christian music playing as constantly as you can. Even in the background as you do other things it helps to set the tone of your thinking. Even if you can't sing in the shower sing along with them sometimes. Play Bible CD's or tapes. Psalms and the gospels especially or go to http://www.audio-bible.com Make yourself signs or pretty posters with scriptures that inspire you and hang them where you will automatically see them. http://www.heartlight.org/art/ is one good source for free pictures and scripture together. Put post it notes with your favorite scriptures on the bathroom mirror, on the door as you go out, on the dashboard if you have a car. This is part of hiding God's word in your heart. Psalm 119:11 "Thy word have I hid in mine heart, that I might not sin against thee." is one of the many places in the Bible that tell us that His word can fill our hearts and minds and form our thoughts and lives for Him. Praise is a mighty weapon. Remember 2 Chronicles 20 especially verses 20-22. If you have gotten to where you feel condemned in reading you may need to take your word in small doses at first one or 2 or 3 or 4 short scriptures at a time like a person suffering from malnutrition who can not digest a huge meal at first which is one of the things that makes picture signs a joy but as you do that and pick verses that bring joy not condemnation your ability to eat and digest God's word will grow.
You are precious in God's sight.
I certainly understand your feelings about your family..
And the thing that comes to my heart to share with you is that I had walked close to the Lord for many years before I knew it was ok to be angry..
He tells us to be angry but not to sin..
The sin is to let that anger do harm to yourself and to others..
And Your feelings..can't trust those feelings sometimes..
Sometimes you have to make the choice to go by faith and not feelings..
God says He is near you..He is..
God says you are a new creation in Christ Jesus ...you are..
God says you are able overcome all things , you can in His Holy Spirit..
The same Spirit that raised Christ Jesus from the dead dwells in you...
How awesome is this...
and you can do all things through Christ who strengthens you..
The Word of God is so important to our walk when our feelings betray us..
If you have chosen forgiveness, as Corrie Ten Boom is noted to say, when you stop ringing a bell it will still sound a bit before it stops all together..or something like that..
In your forgiveness you have stopped ringing that bell of unforgiveness..
When you hear the sound of it ..remember you have forgiven and the sound will stop ...
Walk in faith believing until you see it in your life..
Begin to praise God ... just sing with your heart...joyful joyful praise and He will fill you up ...He will lift you up..He will hide you in His holiness and you will find the sorrows of the past fading away in His presence..
Praise Him and keep on praising Him..major important thing for you to do...
He will take away those sorrows.. they will fade away like a cloth bleaching in the "sonlight" ... be patient with yourself and His work in you..
Praise God you know Him and can come to him and tell Him your battles and know He will work all of this for good..
There is always a purpose in the battle we face..
He is making you stronger He is growing you up He is making you a testimony for the next person who comes along and is battling the same issues you are right now..
You will be able to nurture them and show them how good God is and how He will meet them.. you will know....
He is doing such a good work in you right now..
Let all of this do its job in your heart ..
Praise Him, trust Him, trust His word ...
Your feelings will follow ....I know they will...
Lord Bless this young woman and let the Joy of Your presence fill her heart and mind and bring her into a deeper understanding of who You are and Your desires for her ... assure her and give her confidence that this time will pass and she will know You in a much deeper way...
Joy will come in the morning ..after the darkness has passed..:ipray::ipray:
There is one more Scripture that comes to my heart..
there was a man who was called a "watchman" in the Old Testament ..
He watched from the walls of the city and from the mountaintops and he would tell those who wanted to know if the sun was rising..
I can say to you the sun will rise ... joy will again fill your heart you will feel His love and presence...
I looked up the Corrie Ten Boom quote and here is the link..
Ringing Bell
This woman's life is an amazing testimony to all who suffer abuse of any kind..
Lord Bless you dear sister... :loveyou:
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The U.S. men's hockey team faces its familiar Olympic rival, Canada, in a semifinal match-up that will advance the victor to Saturday's bronze medal game. It comes less than a day after the Canadian women's team beat the U.S. in overtime, winning its fourth consecutive Olympic gold. The winner of Friday's game will play either Sweden or Finland, depending on the outcome of their semifinal match.
Meanwhile, freestyle skiing wraps up with women's ski cross, while American Mikaela Shiffrin goes for the gold in women's slalom.
Scroll down for more details on what to watch on the 14th day of competition.
1 a.m. ET: Catch up on Thursday's highlights with NBC's late-night recap of the Nordic combined team large hill event. Keep watching at 2 a.m. ET for recaps from men's ski cross, women's halfpipe skiing and the stunning conclusion to the women's figure skating competition.
2:45 a.m. ET: Freestyle skiing wraps up in Sochi Friday with the women's ski cross competition. The event kicks off with a seeding round followed by a series of knock-out rounds. Finals get underway at about 5:30 a.m. ET. Tune in here for all the events, live.
7 a.m. ET: Sweden and Finland face off on the ice in one of two semifinal matches of the men's hockey tournament. The winning team will face the winners of the U.S.-Canada match-up in Saturday's bronze medal game. Watch live here or on the NBC Sports Network.
7:45 a.m. ET: Friday is the last day women compete on the slopes above Sochi. American Mikaela Shiffrin is one of the favorites heading into the slalom, along with Austrian Marlies Schild and German Maria Hoefl-Riesch. Watch the first of two runs here, and tune in again at 11:15 a.m. EThere for the final run of the competition.
8:30 a.m. ET: Canada goes for its fourth straight Olympic gold in the men's curling event in a final match-up against Britain. The Brits have not won an Olympic curling gold since 1924, the first time the sport appeared on the Olympic roster before being removed again for decades. Tune in here.
Meanwhile, the U.S. speed skating team has one last chance to get some redemption after a string of disappointing performances. The men's and women's team pursuits begin Friday with quarterfinals and finish up Saturday. If the U.S. fails to bring one speed skating medal home, it will be the first time this has happened since 1984.
11:30 a.m. ET: The U.S. has three shots for a short track medal Friday. Men compete in the 500m and 5000m relay while women compete in the 1000m race. Watch live here.
12 p.m. ET: This one is the blockbuster match-up of the day: The U.S. men's hockey team takes on its top rival, Canada, a day after the women's team lost the gold to Canada in an overtime thriller. Jonathan Quick will be in goal for the U.S., against Canada's Carey Price. The winner advances to the bronze medal game, where they'll face either Sweden or Finland.
3 p.m. ET: NBC has recaps of the women's ski cross competition and women's biathlon relay.
8 p.m. ET/7C: NBC prime time replays highlights from women's slalom, short track and speed skating.


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She got her gold medal, and ski superstar Lindsey Vonn followed it up by landing a role on her favorite show, "Law & Order."
Bob Costas broke the news to her in Vancouver, according to TVGuide.com. After going through her Olympic highs and lows during a televised interview, Costas told Vonn she has been cast as a jury foreman in an upcoming episode. The pair even ran through Vonn's lines.
A smart move from "Law & Order's" producers who simply had to find her a part. In nearly every interview she was talking about her big love for the show, even visiting the set.
The role won't require her to channel Meryl Streep, and casting her could give the show a public relations bonanza without having to cook up a tailored episode, oh maybe about an Alpine skier accused of knocking a rival in the kneecaps. Everyone wins.
The part is even an upgrade from what Vonn said she'd settle for -- she said she "totally would" have played a corpse just to be on the show.


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This got me thinking about the Vox Mando Guitar.
This was a combination mandolin-guitar that allows you to play mandolin music while playing the left-hand fingerings like a guitar.
It was tuned like a regular guitar, but an octave up. A mandolin is tuned in fifths.
During that era in Italy, mandolins were all the rage. Different regions developed their own variations of mandolin, with a differing array of strings.
|1965 Vox Mando Guitar
It sounded nothing like a mandolin. Instead it had a big jangly sound especially when amplified through a Vox AC30.
Teisco May Queen guitar.
Back in the day, the Mando Guitar was not a hit for Vox since no artists of the day endorsed it. Although this advertisment states George Harrison played one. Brian Jones played one too.
The only guitarist I have seen use one is Buddy Miller. I saw him and his wife Julie at a local club and Buddy used it on one song.
©UniqueGuitar Publications (text only)


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We already knew that Beyoncé's body was bangin'—even after giving birth to Blue Ivy. But it's not just her show-stopping silhouette in this new H&M video that we're jealous of, it's the fact that she can pull off two different hair shades and look damn good.
Beyoncé took to the sand, dancing her ass off bikini-clad for the cameras, but what caught our eye (aside from her sexy shape), was how her hair color went from platinum to black in the blink of an eye.
And while Mrs. Carter looks totally different as a blonde than she does a brunette, we think she rocks them both well. Because, duh. She's Beyoncé.
But now we want to hear from you...
Photo: Courtesy Images


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|In reading the book "Walk Out, Walk On: A Learning Journey Into Communities Daring to Live the Future Now", I am reconsidering the idea of efficiency and how it might be a hindrance to our ultimate success in organizations and communities.Author Wheatley talks of an unreachable "optimal state" and how this makes efficiency elusive. She advocates instead for a resiliency model. Such a system, "…has the capacity to rebound from disturbance…by increasing its diversity and redundancy, by forgoing growth and speed in favor of sustainability, and by engaging in a wide range of small local actions that connect to one another." A resilient agricultural system might be local so as not to rely on a single element like supply of oil to transport food grown far away, or it might practice a labor intensive form of agriculture like permaculture. A resilient community might use local herbs to treat disease rather than relying on access to pharmaceutical drugs that are made far away and are in short supply.
Similarly, a resilient business might embrace the "local" concept by cultivating leadership and a diverse skill set in its employees–and spread out decision making authority beyond its executive team so as not to rely on the "oil" to spread leadership from the executives to the other workers. It would consider the strengths of its workforce, and consider paths toward its purpose utilizing these skill sets. It would empower its employees to find ways to get their work done without relying too heavily on organizational policy or other departments.
In contrast, efficiency models try to get the most done in the least amount of time. Wheatley says, "The more you optimize elements of a complex system of humans and nature for some specific goal, the more you diminish that systems' resilience. A drive for an efficient optimal state outcome has the effect of making the total system more vulnerable to shocks and disturbances." An efficient organization tries to eliminate redundancy and streamline decision-making and processes through specialization and hierarchy.
In order for an organization to value resiliency over efficiency, there would need to be a shared understanding about the illusion of the optimal state. The optimal state does not exist!
When I am planning a project, I try to build in extra cushions of time to make up for the unexpected setbacks that are, in fact, to be expected. As the author said, "Life always bursts through the door–why not expect it?" When I try to explain my cushions in the project plan to someone who wants to or needs to believe in the idea of the optimal state, they want to decrease these cushions and get the project done faster and for less money. If I remove the cushions, then the project ultimately comes in behind schedule. The response then is that we need to work harder, do more, and next time make sure that nothing unexpected happens or gets in the way. Inevitably, something happens again the next time–someone on our team gets sick, our outside vendor is behind schedule, or a computer breaks, and the cycle continues. This leads to discouragement when people work harder and harder, but still see that they are not meeting the goals.
The optimal state illusion is embedded in our political systems, our agriculture systems, and our organizations. Is the drive toward greater and greater efficiency getting in the way in our organizations? How do we break out of this cycle and come to a shared understanding about the illusion of an optimal state so we can work towards resiliency?
Is the belief in efficiency getting in our way?


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lick(redirected from lick lips)
Also found in: Dictionary, Thesaurus, Legal, Idioms, Encyclopedia.
1. a stroke with the tongue, normally used in cleaning the coat or ingesting a substance from a flat surface. See also licking.
2. a mixture of salt plus other macro-elements, especially phosphorus, trace elements, vitamins and other feed additives, fed loosely in a box in the field or indoor housing. The objective is to get the animals to ingest small amounts daily by licking the mixture; salt hungry cattle may eat larger amounts. May be consolidated into a block which encourages licking. Called also mineral mix.
acral lick dermatitis
see acral lick dermatitis.
lick dermatitis
see lick granuloma (below).
feline lick granuloma
see feline eosinophilic granuloma complex.
lick granuloma
called also lick dermatitis; see acral lick dermatitis.