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Kelly J Tyrrell (3 KP) rated Inspired: Slaying Giants, Walking on Water, and Loving the Bible Again in Books
May 21, 2018
Truly Inspired
Contains spoilers, click to show
This is a book review for the not-yet-released Inspired: Slaying Giants, Walking on Water, and Loving the Bible Again by Rachel Held Evans. This book is available in stores June 12th, but you can pre-order it at rachelheldevans.com.
I should start by saying - I filled out an application to be on the Launch Team for this new book, so I received an Advanced Reader Copy from the Publisher.
I first came across Rachel Held Evans when her book A Year of Biblical Womanhood crossed upon my Goodreads page. I thought, "Now there's a crazy idea", and while it was, the writing was not. The writing was wonderful! I followed along to grab Searching for Sunday, too.
So as any good 21st century fan, I started following Evans on Facebook, where I saw polls for naming a new book. A new book?? Yay! Never in my wildest dreams did I think I'd get to be reading it a month in advance of release.
"Bible stores don't have to mean just one thing."
Inspired is largely about the importance of stories. Not just Bible stories , but our own stories, too. Stories like how your Grandpa had to quit smoking to get Grandma to go out with him. Stories like how you met your spouse over $0.25 tacos. Stories like how your great-uncle got kicked out of military school necessitating not one, not two, but FOUR rosaries at his funeral.
There are stories about who we are, where we come from, what we're willing to fight for, and what we've learned along the way. There are stories of good news and bad, and who we make community with. And the Bible is no different. Rather than dissecting all of the stories of the Bible, Evans divides the book into genres of stories. There are Wisdom stories, stories of deliverance, Church stories, and of course, Gospels.
"The good news is good for the whole world, certainly, but what makes it good varies from person to person, and community to community."
This theme of interpretation is recurrent through the whole book. Bible stories, gospel stories, war stories - none of them have one singular meaning. For Evans, growing up in a tradition that took the Bible as literally true and the inerrant Word of God, one singular meaning was not only suggested, but preached everyday. And though I grew up Catholic, and not Evangelical Protestant, I can relate.
Leaving the Catholic faith in my late teens to re-emerge as a Progressive Protestant in my thirties has been an eye-opening experience to say the least. I've never known anyone who takes the Bible literally (or at least if I did, I didn't know it). Not until I started homeschooling did I ever meet a person who actually believed in Creation. I guess what I'm trying to say, is that it has never occurred to me to take the Bible literally.
But I am, overall, an academic person. I love to read, analyze, and over-think everything. But since I did not grow up with the Bible's cast of characters like old friends, I was thirty-years-old before I started attending Bible studies at my local church. Instantly, I was sucked in to the weirdness and messiness of the Bible. Which made me ask - how does one even take the Bible literally?
"The truth is, the bible isn't an answer book. It's not even a book, really. Rather it's a diverse library of ancient texts, spanning multiple centuries, genres, and cultures, authored by a host of different authors coming from a variety of different perspectives...No one has the originals."
You could almost say that God delighted in canonizing inconsistencies, trusting that we could use our [God given] intellect to figure out what it needed to mean.
Because, things change, don't they? A historical, analytical approach to studying the Bible tells us that time, place, and context matter. The Epistles of Paul were not written to us. They were written to the church in Corinth, or Thessalonica, or Ephesus. And by church, I mean incredibly small groups of people, gathered in someone's house, illegally I might add. They weren't written to the 2.1 billion of us, flaunting our religion around the world like we own the place.
Indeed, Inspired was so good, and covered such a rich variety of story types, that if I keep talking, I'm going to ruin it for you. So, I guess I'll leave you with this. If you have ever read the Bible and thought:
...how could God just leave Tamar like that?
...how could God call David a man after his own heart?
...Jesus sure does touch a lot of people he ain't supposed to, what's up with that?
...what's so bad about being a tax collector, anyway?
you should probably read this book. NOT because this book answers any of those questions. It doesn't. It doesn't even try to. Rather, Rachel Held Evans in her Southern mama wisdom, helps remind us that maybe having all the answers isn't actually the answer. Maybe reveling in the magic of the Bible is the Hokey Pokey. Maybe that IS what it's all about.
I should start by saying - I filled out an application to be on the Launch Team for this new book, so I received an Advanced Reader Copy from the Publisher.
I first came across Rachel Held Evans when her book A Year of Biblical Womanhood crossed upon my Goodreads page. I thought, "Now there's a crazy idea", and while it was, the writing was not. The writing was wonderful! I followed along to grab Searching for Sunday, too.
So as any good 21st century fan, I started following Evans on Facebook, where I saw polls for naming a new book. A new book?? Yay! Never in my wildest dreams did I think I'd get to be reading it a month in advance of release.
"Bible stores don't have to mean just one thing."
Inspired is largely about the importance of stories. Not just Bible stories , but our own stories, too. Stories like how your Grandpa had to quit smoking to get Grandma to go out with him. Stories like how you met your spouse over $0.25 tacos. Stories like how your great-uncle got kicked out of military school necessitating not one, not two, but FOUR rosaries at his funeral.
There are stories about who we are, where we come from, what we're willing to fight for, and what we've learned along the way. There are stories of good news and bad, and who we make community with. And the Bible is no different. Rather than dissecting all of the stories of the Bible, Evans divides the book into genres of stories. There are Wisdom stories, stories of deliverance, Church stories, and of course, Gospels.
"The good news is good for the whole world, certainly, but what makes it good varies from person to person, and community to community."
This theme of interpretation is recurrent through the whole book. Bible stories, gospel stories, war stories - none of them have one singular meaning. For Evans, growing up in a tradition that took the Bible as literally true and the inerrant Word of God, one singular meaning was not only suggested, but preached everyday. And though I grew up Catholic, and not Evangelical Protestant, I can relate.
Leaving the Catholic faith in my late teens to re-emerge as a Progressive Protestant in my thirties has been an eye-opening experience to say the least. I've never known anyone who takes the Bible literally (or at least if I did, I didn't know it). Not until I started homeschooling did I ever meet a person who actually believed in Creation. I guess what I'm trying to say, is that it has never occurred to me to take the Bible literally.
But I am, overall, an academic person. I love to read, analyze, and over-think everything. But since I did not grow up with the Bible's cast of characters like old friends, I was thirty-years-old before I started attending Bible studies at my local church. Instantly, I was sucked in to the weirdness and messiness of the Bible. Which made me ask - how does one even take the Bible literally?
"The truth is, the bible isn't an answer book. It's not even a book, really. Rather it's a diverse library of ancient texts, spanning multiple centuries, genres, and cultures, authored by a host of different authors coming from a variety of different perspectives...No one has the originals."
You could almost say that God delighted in canonizing inconsistencies, trusting that we could use our [God given] intellect to figure out what it needed to mean.
Because, things change, don't they? A historical, analytical approach to studying the Bible tells us that time, place, and context matter. The Epistles of Paul were not written to us. They were written to the church in Corinth, or Thessalonica, or Ephesus. And by church, I mean incredibly small groups of people, gathered in someone's house, illegally I might add. They weren't written to the 2.1 billion of us, flaunting our religion around the world like we own the place.
Indeed, Inspired was so good, and covered such a rich variety of story types, that if I keep talking, I'm going to ruin it for you. So, I guess I'll leave you with this. If you have ever read the Bible and thought:
...how could God just leave Tamar like that?
...how could God call David a man after his own heart?
...Jesus sure does touch a lot of people he ain't supposed to, what's up with that?
...what's so bad about being a tax collector, anyway?
you should probably read this book. NOT because this book answers any of those questions. It doesn't. It doesn't even try to. Rather, Rachel Held Evans in her Southern mama wisdom, helps remind us that maybe having all the answers isn't actually the answer. Maybe reveling in the magic of the Bible is the Hokey Pokey. Maybe that IS what it's all about.
Cody Cook (8 KP) rated A Black Theology of Liberation in Books
Jun 29, 2018
James Cone is considered to be the founder of Black Liberation Theology, a variant of the Liberation Theology movement most widely connected with South American theologian Gustavo Gutierrez. Liberation Theology emphasizes those biblical concerns that white European flavored Christianity has often looked over– concerns like justice and liberation for the oppressed and downtrodden (Luke 4:16-21, Matthew 25:31-45, etc.). Though these emphases are quite important, in Liberation movements, they can often drown out other, extremely vital, elements of the Christian faith, as they clearly do in Cone’s Black Liberation Theology.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
Gareth von Kallenbach (971 KP) rated Climax (2018) in Movies
Jul 2, 2019
If you’re going to see this film, it likely won’t be a huge surprise to you. Those that will buy a ticket already know who Gaspar Noé is and what he’s all about. Films like Irreversible and Enter the Void have defined him as an artist of scandal, evil and the extreme. Climax follows directly in the footsteps of those films, but at this point it does leave us wondering if there’s any room for growth in this writer/director or if we’ll just continue to get more of the same until we’re sufficiently numb to his offerings.
The setting for Noé’s latest tour of human horrors is the final rehearsal of a French dance troupe set to tour internationally. The film begins with the final scene of the movie and the ending credits. Then, just as your confusion has built to appropriate levels, things actually begin with videotaped interviews of all 22 members in an attempt to give you some semblance of character introduction. Shown on an older TV, the screen is surrounded by books and plays focused on ultra-negative philosophical views and subjects such as schizophrenia and suicide. So, despite the rather upbeat and optimistic responses of the prospective dancers, the tone is already being set for the madness that is about to commence.
From there we are taken to the big dance number. A ten-minute single shot involving the entire cast choreographed to 90’s EDM music. While this scene felt a little bit long, it did nearly as much to introduce the characters as the audition tapes shown earlier. Each dancer has a unique style and flair that executes a certain character development. Once the dance is complete it feels like the movie finally begins and the cast starts their post-rehearsal party. The soiree involves dancing (of course), drinking (homemade sangria) and some minor cocaine use. But it mostly consists of quick shots between different cast members taking part in some intergroup gossip. We are treated to one more (non-choreographed) dance scene with each individual showing their talents in a circle of their comrades, then we break again for more conversation. As the party continues on everyone starts to feel a little bit funny. They quickly deduce that the sangria has been spiked with LSD, but cannot determine who drugged them.
And this is where the hour-long journey into hell embarks from. The realization that they have been drugged seems to worry them very little, but does instantly turn them all against each other. The effects of the LSD ramp up rather quickly and as the cast members descend into madness the audience is treated to a myriad of trauma and depravity including: rape, incest, self-mutilation, child electrocution and an attempted abortion via a swift kick to the stomach. None of this should be any surprise to someone familiar with Noé’s work. But if this is your first experience with his particular brand of filmmaking, then be prepared to leave no perverted stone unturned.
One of the most impressive things about this film is how little preparation actually went into it. The entire film was shot in 15 days and edited to completion in only 3 months after that in order to meet the Cannes festival deadline. In addition, it was shot with a mere 5 pages of script. The majority of the film consists of both dancing and psychotic undulations inspired by web videos of people high on crack, ecstasy and acid which were hand-selected by Noé. So, despite the assumed need for structure that comes with extended tracking shots such as these, the whole movie is (surprisingly) mostly ad-libbed. Only the opening dance scene is choreographed with all of the remaining ones being the result of the how the dancers chose to express themselves through dance.
In the end you’ll be left wondering if all of the shock and awe that’s been served to you actually meant something, or if it was simply sensory overload for the sake of itself. And that’s where the movie really falls short. If Noé had meant for any sort of deeper meaning in this film, it was ultimately lost to extreme subtlety. I did my best to find the clever allegory here (French history and culture, biblical stories, etc.) and I admittedly fell short. “Birth is a unique opportunity. Life is an impossible collective. Death is an extraordinary experience,” read three title cards which flash throughout the journey of Climax. Although these sayings are poetic and beautiful, they seem to have little or loose application to the actual storyline.
The strongest feelings in this film are not evoked from any sort of meaning or fable-style lesson. They come from the distress and disgust brought about by the actions of the characters and, more so, the beautifully executed cinematography. Every filming technique meant to cause discomfort is present here including: long tracking shots, inverted imagery, black screen with nonlinear sounds and subliminal images. The application and combination of all of these effects means that much credit for this film should most likely go to Noé’s DP, Benoit Debie.
Fundamentally, the judgement for a Gaspar Noé film exists on a different scale than any other film. And while that concept can be new and exciting when the first shocking film debuts, you quickly realize that subsequent ones have to continue to push the boundaries that were originally broken. Otherwise you run the risk of becoming stale. We may have gotten to that point now with Noé. Climax brings very little new shock to the table for a director who has developed his reputation as a purveyor of wickedness. Those who attend this movie will be looking for him to push their horror to new levels, but will likely end up unfulfilled. Although the lack of a new frontier doesn’t remove all of the value for the film, Noé has made implicit promises through his other work which he has failed to deliver upon with Climax.
The setting for Noé’s latest tour of human horrors is the final rehearsal of a French dance troupe set to tour internationally. The film begins with the final scene of the movie and the ending credits. Then, just as your confusion has built to appropriate levels, things actually begin with videotaped interviews of all 22 members in an attempt to give you some semblance of character introduction. Shown on an older TV, the screen is surrounded by books and plays focused on ultra-negative philosophical views and subjects such as schizophrenia and suicide. So, despite the rather upbeat and optimistic responses of the prospective dancers, the tone is already being set for the madness that is about to commence.
From there we are taken to the big dance number. A ten-minute single shot involving the entire cast choreographed to 90’s EDM music. While this scene felt a little bit long, it did nearly as much to introduce the characters as the audition tapes shown earlier. Each dancer has a unique style and flair that executes a certain character development. Once the dance is complete it feels like the movie finally begins and the cast starts their post-rehearsal party. The soiree involves dancing (of course), drinking (homemade sangria) and some minor cocaine use. But it mostly consists of quick shots between different cast members taking part in some intergroup gossip. We are treated to one more (non-choreographed) dance scene with each individual showing their talents in a circle of their comrades, then we break again for more conversation. As the party continues on everyone starts to feel a little bit funny. They quickly deduce that the sangria has been spiked with LSD, but cannot determine who drugged them.
And this is where the hour-long journey into hell embarks from. The realization that they have been drugged seems to worry them very little, but does instantly turn them all against each other. The effects of the LSD ramp up rather quickly and as the cast members descend into madness the audience is treated to a myriad of trauma and depravity including: rape, incest, self-mutilation, child electrocution and an attempted abortion via a swift kick to the stomach. None of this should be any surprise to someone familiar with Noé’s work. But if this is your first experience with his particular brand of filmmaking, then be prepared to leave no perverted stone unturned.
One of the most impressive things about this film is how little preparation actually went into it. The entire film was shot in 15 days and edited to completion in only 3 months after that in order to meet the Cannes festival deadline. In addition, it was shot with a mere 5 pages of script. The majority of the film consists of both dancing and psychotic undulations inspired by web videos of people high on crack, ecstasy and acid which were hand-selected by Noé. So, despite the assumed need for structure that comes with extended tracking shots such as these, the whole movie is (surprisingly) mostly ad-libbed. Only the opening dance scene is choreographed with all of the remaining ones being the result of the how the dancers chose to express themselves through dance.
In the end you’ll be left wondering if all of the shock and awe that’s been served to you actually meant something, or if it was simply sensory overload for the sake of itself. And that’s where the movie really falls short. If Noé had meant for any sort of deeper meaning in this film, it was ultimately lost to extreme subtlety. I did my best to find the clever allegory here (French history and culture, biblical stories, etc.) and I admittedly fell short. “Birth is a unique opportunity. Life is an impossible collective. Death is an extraordinary experience,” read three title cards which flash throughout the journey of Climax. Although these sayings are poetic and beautiful, they seem to have little or loose application to the actual storyline.
The strongest feelings in this film are not evoked from any sort of meaning or fable-style lesson. They come from the distress and disgust brought about by the actions of the characters and, more so, the beautifully executed cinematography. Every filming technique meant to cause discomfort is present here including: long tracking shots, inverted imagery, black screen with nonlinear sounds and subliminal images. The application and combination of all of these effects means that much credit for this film should most likely go to Noé’s DP, Benoit Debie.
Fundamentally, the judgement for a Gaspar Noé film exists on a different scale than any other film. And while that concept can be new and exciting when the first shocking film debuts, you quickly realize that subsequent ones have to continue to push the boundaries that were originally broken. Otherwise you run the risk of becoming stale. We may have gotten to that point now with Noé. Climax brings very little new shock to the table for a director who has developed his reputation as a purveyor of wickedness. Those who attend this movie will be looking for him to push their horror to new levels, but will likely end up unfulfilled. Although the lack of a new frontier doesn’t remove all of the value for the film, Noé has made implicit promises through his other work which he has failed to deliver upon with Climax.
Bong Mines Entertainment (15 KP) rated KOD by J. Cole in Music
Jun 7, 2019
J. Cole is a popular hip-hop lyricist out of Fayetteville, North Carolina. Not too long ago, he released his long-anticipated, self-produced, fifth studio album, entitled, “KOD”.
J. Cole – “KOD Trailer”
Cole revealed via Twitter that “KOD” stands for Kids on Drugs, King Overdosed, and Kill Our Demons. The rest of the album he leaves to our interpretation. Well, let’s begin.
INTRO
The album begins with caution. Jazz bellows underneath a female voice reciting uplifting words. Her message suggests listeners should make the right decisions (choose wisely) because the past (sand in an hourglass) can provide shelter for their demons.
Also, a way to a painless existence is provided. Those in pain must choose wisely, or make healthier decisions, to avoid being tormented by their past.
KOD
The title track showcases Cole’s Kids on Drugs braggadocios side. In verse one, he utilizes his carnal mind to reply to media/fans asking him a bunch of ‘how’ questions. But instead of being humble, Cole replies to his critics in an arrogant way.
The second verse disconnects from the first and goes into a random storytelling mode with intersecting ideas that jump from one subject to another.
The outro is noteworthy. It forms a bridge between Intro and KOD songs. Also, it ends on a thought-provoking note.
If love is indeed the strongest drug like Cole stated, then why isn’t it being chased after like the drugs listed above? Why aren’t more people getting high off love? The question then becomes…is love even a drug?
That depends on who you ask. But what we all will agree on, love is an invisible element that contributes to people being addicted to drugs? It’s a fact, a strong love for something breeds addiction, dependency, et cetera.
PHOTOGRAPH
Cole uses a 2018 rhyme pattern to address a woman he follows privately on social media. He’s addicted or loves to stalk the woman online, and it’s starting to mess with his health.
Cole always excels when he tells stories about him and a woman. Women are his go-to subject to rap about and he does a pretty good job on this song.
THE CUT OFF (FEAT. KILL EDWARD)
Cole isn’t too fond of doing features on his albums. But this time, he enlists his alter ego, kiLL edward, to help him say that Heaven is a mental mind state.
edward raps that he’s stuck in his fallen ways and that’s why he keeps falling down. That’s why he drinks alcohol and uses drugs to help him cope. But keep in mind that edward is actually Cole.
Cole raps about disloyal friends that owe him an apology and what he’s gonna do to them when they meet. But all the while, edward is in Cole’s mind telling him that drinking alcohol and using drugs will help numb his pain.
ATM
ATM is an energetically poppin’ single with replay value. It begins with the album’s theme—choose wisely.
Cole praises money like it’s biblical and even states that it solved every problem he had. But after counting up all the money, he concludes that you can’t take it with you when you die.
The Scott Lazer & Cole-directed video shows the King of Drugs chauffeuring a bunch of children riding on a drug float. The storyline is dope, reminiscent of a classic video from hip-hop’s golden era.
Also, Cole literally gives his arm and leg to purchase a vehicle. That transaction signifies what people are doing nowadays to accumulate material wealth. But keep in mind, chasing money will lead to your death or downfall. Message received.
MOTIV8
Motiv8 is a good track that features a sample from Junior M.A.F.I.A.’s “Get Money” single.
Cole encourages listeners to get high and get money, even though he just said that chasing money is detrimental to their health.
Verse 2 features one of Cole’s best lyrics and flow.
KEVIN’S HEART
Cole’s continues his lyrical crusade and touches on his favorite subject.
He raps about being in a committed relationship but admits to being an addict that’s addicted to cheating. He tries to fight the temptation and remain faithful but acknowledges that he’s fake for thinking that way.
BRACKETS
The song begins with a Richard Pryor comedy skit.
Cole speaks about being a millionaire and then he receives a phone call from Uncle Sam.
Verse 2 highlights Cole’s disgust with paying higher taxes now that he’s a millionaire.
ONCE AN ADDICT – INTERLUDE
Cole shines brightly on this song, which is reminiscent of Nas’ “Project Windows” single.
He addresses his mother’s battle with alcoholism. The reason why she drank—because Cole’s step-father had a baby with another woman. So, to cope with the pain, Cole’s mother started abusing alcohol.
With no one to turn to, she used to call to talk to Cole. But he didn’t like talking to her while she was drunk.
At the end of the song, Cole regrets being that way to his mother when she needed him the most.
FRIENDS (FEAT. KILL EDWARDS)
Cole finds solace in his alter ego and cops another bag of weed to smoke. Somehow, he needs it to cope and gets aggravated when he doesn’t smoke.
He takes this time to address his friends who aren’t motivated to succeed. He tells them several things they can blame their lack of motivation on. And ends it by saying that the blame game is also an addiction that people use to not get better.
Also, he raps about depression and drug addiction.
WINDOW PAIN – OUTRO
The song begins with a girl telling Cole about the time her cousin got shot. Cole is sad, listening to the girl with tears in his eyes.
Then Cole praises the Most High. He speaks about things he wanna do like killing the man that made his mother cry and seeing his granny on the other side.
The girl ends the song with a powerful message.
1985 – INTRO TO “THE FALL OFF”
Cole ends his KOD album in battle rap mode. He addresses Lil Pump for dissing him on Pump’s “F*ck J Cole” song.
Cole’s flow is melodic and his lyrics cut deep. He foretells Pump’s future and predicts the rapper will be on Love & Hip-Hop in five years. Also, Cole wished him good luck in his career.
CONCLUSION
J. Cole gets a big thumbs up for producing a solid album with no features. Also, his evergreen message of choosing wisely has to be applauded, especially nowadays when living recklessly is being rewarded.
Listeners have different options to cope with their pain. Using drugs and drinking alcohol are just two ways of doing so. But if you choose wisely, and pick a healthier way to ease your pain, your life will change for the better.
https://www.bongminesentertainment.com/j-cole-kod/
J. Cole – “KOD Trailer”
Cole revealed via Twitter that “KOD” stands for Kids on Drugs, King Overdosed, and Kill Our Demons. The rest of the album he leaves to our interpretation. Well, let’s begin.
INTRO
The album begins with caution. Jazz bellows underneath a female voice reciting uplifting words. Her message suggests listeners should make the right decisions (choose wisely) because the past (sand in an hourglass) can provide shelter for their demons.
Also, a way to a painless existence is provided. Those in pain must choose wisely, or make healthier decisions, to avoid being tormented by their past.
KOD
The title track showcases Cole’s Kids on Drugs braggadocios side. In verse one, he utilizes his carnal mind to reply to media/fans asking him a bunch of ‘how’ questions. But instead of being humble, Cole replies to his critics in an arrogant way.
The second verse disconnects from the first and goes into a random storytelling mode with intersecting ideas that jump from one subject to another.
The outro is noteworthy. It forms a bridge between Intro and KOD songs. Also, it ends on a thought-provoking note.
If love is indeed the strongest drug like Cole stated, then why isn’t it being chased after like the drugs listed above? Why aren’t more people getting high off love? The question then becomes…is love even a drug?
That depends on who you ask. But what we all will agree on, love is an invisible element that contributes to people being addicted to drugs? It’s a fact, a strong love for something breeds addiction, dependency, et cetera.
PHOTOGRAPH
Cole uses a 2018 rhyme pattern to address a woman he follows privately on social media. He’s addicted or loves to stalk the woman online, and it’s starting to mess with his health.
Cole always excels when he tells stories about him and a woman. Women are his go-to subject to rap about and he does a pretty good job on this song.
THE CUT OFF (FEAT. KILL EDWARD)
Cole isn’t too fond of doing features on his albums. But this time, he enlists his alter ego, kiLL edward, to help him say that Heaven is a mental mind state.
edward raps that he’s stuck in his fallen ways and that’s why he keeps falling down. That’s why he drinks alcohol and uses drugs to help him cope. But keep in mind that edward is actually Cole.
Cole raps about disloyal friends that owe him an apology and what he’s gonna do to them when they meet. But all the while, edward is in Cole’s mind telling him that drinking alcohol and using drugs will help numb his pain.
ATM
ATM is an energetically poppin’ single with replay value. It begins with the album’s theme—choose wisely.
Cole praises money like it’s biblical and even states that it solved every problem he had. But after counting up all the money, he concludes that you can’t take it with you when you die.
The Scott Lazer & Cole-directed video shows the King of Drugs chauffeuring a bunch of children riding on a drug float. The storyline is dope, reminiscent of a classic video from hip-hop’s golden era.
Also, Cole literally gives his arm and leg to purchase a vehicle. That transaction signifies what people are doing nowadays to accumulate material wealth. But keep in mind, chasing money will lead to your death or downfall. Message received.
MOTIV8
Motiv8 is a good track that features a sample from Junior M.A.F.I.A.’s “Get Money” single.
Cole encourages listeners to get high and get money, even though he just said that chasing money is detrimental to their health.
Verse 2 features one of Cole’s best lyrics and flow.
KEVIN’S HEART
Cole’s continues his lyrical crusade and touches on his favorite subject.
He raps about being in a committed relationship but admits to being an addict that’s addicted to cheating. He tries to fight the temptation and remain faithful but acknowledges that he’s fake for thinking that way.
BRACKETS
The song begins with a Richard Pryor comedy skit.
Cole speaks about being a millionaire and then he receives a phone call from Uncle Sam.
Verse 2 highlights Cole’s disgust with paying higher taxes now that he’s a millionaire.
ONCE AN ADDICT – INTERLUDE
Cole shines brightly on this song, which is reminiscent of Nas’ “Project Windows” single.
He addresses his mother’s battle with alcoholism. The reason why she drank—because Cole’s step-father had a baby with another woman. So, to cope with the pain, Cole’s mother started abusing alcohol.
With no one to turn to, she used to call to talk to Cole. But he didn’t like talking to her while she was drunk.
At the end of the song, Cole regrets being that way to his mother when she needed him the most.
FRIENDS (FEAT. KILL EDWARDS)
Cole finds solace in his alter ego and cops another bag of weed to smoke. Somehow, he needs it to cope and gets aggravated when he doesn’t smoke.
He takes this time to address his friends who aren’t motivated to succeed. He tells them several things they can blame their lack of motivation on. And ends it by saying that the blame game is also an addiction that people use to not get better.
Also, he raps about depression and drug addiction.
WINDOW PAIN – OUTRO
The song begins with a girl telling Cole about the time her cousin got shot. Cole is sad, listening to the girl with tears in his eyes.
Then Cole praises the Most High. He speaks about things he wanna do like killing the man that made his mother cry and seeing his granny on the other side.
The girl ends the song with a powerful message.
1985 – INTRO TO “THE FALL OFF”
Cole ends his KOD album in battle rap mode. He addresses Lil Pump for dissing him on Pump’s “F*ck J Cole” song.
Cole’s flow is melodic and his lyrics cut deep. He foretells Pump’s future and predicts the rapper will be on Love & Hip-Hop in five years. Also, Cole wished him good luck in his career.
CONCLUSION
J. Cole gets a big thumbs up for producing a solid album with no features. Also, his evergreen message of choosing wisely has to be applauded, especially nowadays when living recklessly is being rewarded.
Listeners have different options to cope with their pain. Using drugs and drinking alcohol are just two ways of doing so. But if you choose wisely, and pick a healthier way to ease your pain, your life will change for the better.
https://www.bongminesentertainment.com/j-cole-kod/
Lottie disney bookworm (1056 KP) rated Cinderella is Dead in Books
Jun 6, 2020
Contains spoilers, click to show
Thank you to Netgalley and Kalynn Bayron for giving me the opportunity to read an advance copy of Cinderella is Dead in exchange for an honest review.
With such a strong title to a novel, it’s easy to predict that an author would struggle to maintain the sense of danger and mystery that is immediately evoked. However, as Kalynn Bayron opens on the revelation that Cinderella has been dead for 200 years and introduces us to two young women hiding from those who are sure to kill them, I think it is safe to say that she has the drama side of things covered!
The kingdom of Mersaille was once ruled by none other than Prince Charming and Cinderella. After her untimely death, Cinderella’s tale is held in almost biblical stature for generations, with young girls reciting it each night in preparation for their own chance to attend an annual ball once they turn 16 and wishing for their own fairy godmother to grant their happily ever after.
However, as the reader enters the town of Lille 200 years later, we witness that life within the kingdom is far from that of a fairytale. The balls that act as a tribute to Cinderella are mandatory meat markets with lecherous “suitors”, domestic violence and the suppression of women is commonplace and the ruler, Prince Manford, thrives on the power, fear and violence.
The reader witnesses this abysmal society through Bayron’s use of a first-person perspective: that of our protagonist Sophia. Sophia is everything a modern protagonist should be: she questions the unjust world around her and, having just turned 16 is preparing to attend her first ball, not with excitement, but with trepidation.
Sophia reveals to the reader that a girl only has three chances to be chosen by a suitor at the ball, after that she is considered forfeit, taken away from her family in disgrace and placed either into a workhouse or service. Men, however, are under no such conditions: they can attend balls when they wish and can choose a number of girls if they want to. Many girls’ singular hope is to be chosen by a good man at the ball, one who will not beat her, perhaps even one who will take them away from Lille. This is not enough for Sophia, she wants more for her life and, as she says herself:
“I don’t want to be saved by some knight in shining armor. I’d like to be the one in the armor, and I’d like to be the one doing the saving.”
At the beginning of the book, Sophia’s main gripe with the society she lives in is that it will not allow her to be with Erin, the girl she loves. As the book continues, the underlying theme of the rights and treatment of women strengthens, along with Sophia, but the first few pages at least are centered on the teenage relationship between Sophia and Erin.
What I absolutely adored about Bayron’s writing style here is the complete lack of shock or awe in this relationship: it is mentioned right from the start and at no point in this novel does Sophia “come out”, there is simply no need. All those around Sophia, who know her and care for her, are aware of her feelings for Erin and, although Sophia is occasionally referred to as “different”, the author chooses to abolish any unnecessary labels within her novel.
Unfortunately, Bayron does not have an easy ride in store for Sophia: reeling from a firm separation from Erin, Sophia is cast a lifeline, an “easy way out” in the form of a local boy who is also “different”. Sadly, this option is quickly and dramatically ripped away from her: forcing her to find her strength pretty damn quickly as she begins a life as an outlaw.
Along her path, Sophia meets two strong female characters: Constance and Amina. Although, wildly different, both these women play a significant role in Sophia’s self-discovery.
Amina is as far from the traditional fairy godmother image as you can get and, although she feels guilt for her previous actions, it takes meeting Sophia for her to recognise her previous denial and to help change the way of the world. Amina is a protector to Sophia right to the end, in her own unique way.
Constance, what can we say about Constance? I defy anyone to read this book and not fall in love with this girl! Constance possesses the strength that Sophia does not yet recognise within herself; she is fiery and, as a descendant of an “evil stepsister”, leads a resistance movement to uncover and publicise the truth about the real tale of Cinderella. Despite, technically saving Sophia towards the beginning of the story, Constance is not Sophia’s saviour: nor is Sophia the saviour; however, the power that they find together is monumental.
Constance is a complete juxtaposition to Erin: whereas Erin accepts the rules of society out of fear for herself and her family, Constance actively rebels against them. It is almost as if they represent the paths Sophia has to choose from. Nevertheless, along their adventure, Sophia and Constance’s relationship strengthens into love. This is no fairytale, love at first sight deal though! If anything, the slow-burning romance between the two made it more believable and I really appreciated that Sophia didn’t just rebound due to Erin’s choices: she had been burnt and she was still unsure of her own feelings never mind anyone else’s.
At the hands of Bayron, Sophia experiences heartbreak, friendship, murder, love and conspiracy: she is on the brink of danger too many times to count and is constantly second guessing who she can trust. Yet, it is clear that the author adores her main character: Sophia’s journey to realise that she is enough is incredible and the strength that she finds within herself is inspirational. Sophia is also surrounded by a cast of strong female characters: there are no Prince Charming’s in this novel that’s for sure!
I wasn’t that far into this book when I decided I need to read more of Kalynn Bayron’s work. I love how there are no chapters in this novel, we are taken on this relentless journey with Sophia: the reader is not given a chance to stop and take stock, reflect or rest until it is all over and this creates the tensest experience. Even we don’t know who to trust towards the end!
‘Cinderella is Dead’ is powerful, thought-provoking and is constantly leaving the reader guessing. On a basic level the novel deals with violence, love, politics and a little bit of necromancy thrown in there for good measure. However, the intelligent writing as well as the massive plot twist and the subjects of LGBTQ love, women’s rights and domestic violence lifts this novel from that basic level into, what I predict could be a bestseller.
With such a strong title to a novel, it’s easy to predict that an author would struggle to maintain the sense of danger and mystery that is immediately evoked. However, as Kalynn Bayron opens on the revelation that Cinderella has been dead for 200 years and introduces us to two young women hiding from those who are sure to kill them, I think it is safe to say that she has the drama side of things covered!
The kingdom of Mersaille was once ruled by none other than Prince Charming and Cinderella. After her untimely death, Cinderella’s tale is held in almost biblical stature for generations, with young girls reciting it each night in preparation for their own chance to attend an annual ball once they turn 16 and wishing for their own fairy godmother to grant their happily ever after.
However, as the reader enters the town of Lille 200 years later, we witness that life within the kingdom is far from that of a fairytale. The balls that act as a tribute to Cinderella are mandatory meat markets with lecherous “suitors”, domestic violence and the suppression of women is commonplace and the ruler, Prince Manford, thrives on the power, fear and violence.
The reader witnesses this abysmal society through Bayron’s use of a first-person perspective: that of our protagonist Sophia. Sophia is everything a modern protagonist should be: she questions the unjust world around her and, having just turned 16 is preparing to attend her first ball, not with excitement, but with trepidation.
Sophia reveals to the reader that a girl only has three chances to be chosen by a suitor at the ball, after that she is considered forfeit, taken away from her family in disgrace and placed either into a workhouse or service. Men, however, are under no such conditions: they can attend balls when they wish and can choose a number of girls if they want to. Many girls’ singular hope is to be chosen by a good man at the ball, one who will not beat her, perhaps even one who will take them away from Lille. This is not enough for Sophia, she wants more for her life and, as she says herself:
“I don’t want to be saved by some knight in shining armor. I’d like to be the one in the armor, and I’d like to be the one doing the saving.”
At the beginning of the book, Sophia’s main gripe with the society she lives in is that it will not allow her to be with Erin, the girl she loves. As the book continues, the underlying theme of the rights and treatment of women strengthens, along with Sophia, but the first few pages at least are centered on the teenage relationship between Sophia and Erin.
What I absolutely adored about Bayron’s writing style here is the complete lack of shock or awe in this relationship: it is mentioned right from the start and at no point in this novel does Sophia “come out”, there is simply no need. All those around Sophia, who know her and care for her, are aware of her feelings for Erin and, although Sophia is occasionally referred to as “different”, the author chooses to abolish any unnecessary labels within her novel.
Unfortunately, Bayron does not have an easy ride in store for Sophia: reeling from a firm separation from Erin, Sophia is cast a lifeline, an “easy way out” in the form of a local boy who is also “different”. Sadly, this option is quickly and dramatically ripped away from her: forcing her to find her strength pretty damn quickly as she begins a life as an outlaw.
Along her path, Sophia meets two strong female characters: Constance and Amina. Although, wildly different, both these women play a significant role in Sophia’s self-discovery.
Amina is as far from the traditional fairy godmother image as you can get and, although she feels guilt for her previous actions, it takes meeting Sophia for her to recognise her previous denial and to help change the way of the world. Amina is a protector to Sophia right to the end, in her own unique way.
Constance, what can we say about Constance? I defy anyone to read this book and not fall in love with this girl! Constance possesses the strength that Sophia does not yet recognise within herself; she is fiery and, as a descendant of an “evil stepsister”, leads a resistance movement to uncover and publicise the truth about the real tale of Cinderella. Despite, technically saving Sophia towards the beginning of the story, Constance is not Sophia’s saviour: nor is Sophia the saviour; however, the power that they find together is monumental.
Constance is a complete juxtaposition to Erin: whereas Erin accepts the rules of society out of fear for herself and her family, Constance actively rebels against them. It is almost as if they represent the paths Sophia has to choose from. Nevertheless, along their adventure, Sophia and Constance’s relationship strengthens into love. This is no fairytale, love at first sight deal though! If anything, the slow-burning romance between the two made it more believable and I really appreciated that Sophia didn’t just rebound due to Erin’s choices: she had been burnt and she was still unsure of her own feelings never mind anyone else’s.
At the hands of Bayron, Sophia experiences heartbreak, friendship, murder, love and conspiracy: she is on the brink of danger too many times to count and is constantly second guessing who she can trust. Yet, it is clear that the author adores her main character: Sophia’s journey to realise that she is enough is incredible and the strength that she finds within herself is inspirational. Sophia is also surrounded by a cast of strong female characters: there are no Prince Charming’s in this novel that’s for sure!
I wasn’t that far into this book when I decided I need to read more of Kalynn Bayron’s work. I love how there are no chapters in this novel, we are taken on this relentless journey with Sophia: the reader is not given a chance to stop and take stock, reflect or rest until it is all over and this creates the tensest experience. Even we don’t know who to trust towards the end!
‘Cinderella is Dead’ is powerful, thought-provoking and is constantly leaving the reader guessing. On a basic level the novel deals with violence, love, politics and a little bit of necromancy thrown in there for good measure. However, the intelligent writing as well as the massive plot twist and the subjects of LGBTQ love, women’s rights and domestic violence lifts this novel from that basic level into, what I predict could be a bestseller.