Take The Blame Off Of My Shoulders
Take the Blame Off of My Shoulders
Reclaiming Eve and Battling Misogyny
The story of Eve is common knowledge. She originated from a piece of a man to serve as a helper, then became the ultimate cause of humanity’s downfall. Many believe Eve is the villain—she acted as the temptress, fell victim to deception first, and committed the first sin. Because of her incompetence, naivety, and gullibility, people interpret the story of Adam and Eve as the primary source of gender roles, stereotypes, and even gender wars—especially misogyny. This essay re-examines Eve’s story through a feminist lens, challenging the narrative that she is solely responsible for humanity’s fall and exploring how this interpretation has shaped gender roles and misogyny.
To analyze her story, society must examine the root of these beliefs. How did humanity develop the idea that women should submit to men because God created them as subordinates? First, two accounts of Adam and Eve’s creation exist. In Genesis 1:27, the passage states: “So God created mankind in His image, in the image of God he created them; male and female, he created them. God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’” The second account, found in Genesis 2, provides a more detailed version of humanity’s creation. Genesis 2:18 recounts, “the Lord God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’”
Both narratives portray God as creating Eve as Adam’s equal and companion. However, over the years, people have interpreted Genesis 2:18 to mean that God created Eve as a mere helper—a “little woman,” so to speak. However, a closer look at the Hebrew text offers a different perspective. The word “helper” translates from the Hebrew word “ezer” (pronounced ay-zer). Ezer means “to assist” or “to help” without implying a hierarchy between the helper and the helped. Biblical texts often associate ezer with God assisting His people. By using this word to describe Eve, God Himself elevated her role rather than diminished it.
Ezer frequently appears alongside “kenegado”—ezer kenegado—which means “a helper suitable for him.” This phrase suggests that God designed Eve as Adam’s equal partner, not his subordinate. Nowhere in the text does God specify what kind of aid Eve was meant to provide. Genesis 2:18 states that God created Eve to alleviate Adam’s loneliness and to rule alongside him. This interpretation implies that women were created as companions to men, without suggestions of subordination.
Some argue that Eve’s creation from Adam’s rib symbolizes interdependence rather than hierarchy, implying that Adam and Eve were meant to share an equal partnership rather than a master-servant relationship. Furthermore, both were created in God’s likeness (Genesis 1:27). If God had established a hierarchy between them from the start, this structure would contradict their shared divine image and undermine the idea of their equality.
Furthermore, some interpretations of the creation story emphasize the order of creation, with Eve coming second after Adam. This sequence has been used to suggest a hierarchical structure, where Adam is the primary creation and Eve is secondary, positioned as subordinate. However, the mere fact that Eve was created second does not inherently imply that she was inferior to Adam. In other parts of the Bible, there is no explicit hierarchy between humans and animals based on the order of creation, and the order itself should not be used to justify gender inequality.
If Eve had been intended as inferior, the narrative would contradict the idea that both were created in God's image, as outlined in Genesis 1:27, which states that both male and female were created equally in God's likeness. The idea of Eve's creation as a complementary partner to Adam challenges the assumption that her creation from Adam’s rib is a sign of subordination. The act of Eve being made from Adam’s rib can be seen not as a symbol of her secondary status, but rather of the intimate connection between them, pointing to interdependence rather than dominance.
This misunderstanding of Eve’s role feeds directly into the narrative of the Fall. Traditionally, Eve is blamed for the first sin, depicted as the one who succumbs to temptation and leads Adam astray. However, Genesis 3:6 contains a critical detail: Adam was present during the entire interaction between Eve and the serpent. While Eve may have taken the first bite, Adam’s passive presence and subsequent participation are equally significant.
His failure to intervene or resist complicates the popular narrative, yet Eve is the one to be held overwhelmingly responsible. By placing the blame on her alone, society perpetuates a harmful stereotype that women are inherently weak, gullible, and morally inferior to men. This narrative has historically justified patriarchal structures that place women under male authority, framing them as incapable of making rational decisions on their own. Men, in contrast, are depicted as passive victims of female influence, absolving them of responsibility for their actions.
By portraying Eve as the primary culprit in humanity’s downfall, women have been framed as weak, gullible, and prone to sin. The spread of this belief reinforced the notion that women needed men—specifically, male authority—to be guided and to control them lest they commit sin or crime. This entire belief fortifies patriarchal structures; most of society, especially in previous eras, establishes male dominance, habitually limiting women’s autonomy, such as removing women’s rights, etc.
The archetype of Eve as the seductive temptress has been a persistent and damaging cultural trope. This portrayal of women as inherently deceitful or dangerous has had profound social implications. The “Eve as temptress” narrative served as the basis for centuries of legal, religious, and social policies that restricted women’s rights and independence. Women were often excluded from intellectual, political, and devout spheres, and viewed as a threat to male authority.
The idea that women’s emotional and moral nature was inherently flawed was used to justify their exclusion from leadership roles in society, education, and the church. This view also fed into the stereotype that women are driven by irrational impulses rather than reason, which continues to affect the way women are perceived in professional and personal contexts.
Furthermore, the notion of Eve as a femme fatale has persisted throughout history in the form of notorious women who were blamed for men’s downfalls. Figures like Cleopatra, Anne Boleyn, and Mata Hari were often depicted in historical narratives as manipulative and dangerous, echoing the same tropes found in the story of Eve.
In modern times, this archetype still influences societal views of women, particularly in the context of victim-blaming. In cases of sexual harassment and assault, women are often held responsible for men’s transgressions, just as Eve was blamed for Adam’s fall. This ongoing pattern reflects how deeply ingrained the “Eve as temptress” narrative is in our collective consciousness.
The Fall itself marks a pivotal moment in the relationship between Adam and Eve. After the transgression, Adam names Eve, a significant act of control that reflects the shift in power dynamics. Before the Fall, Adam and Eve share a relationship of equality, but after the Fall, Adam exercises dominion over Eve by naming her, thus asserting male authority in a manner that establishes a new, hierarchical structure.
God’s punishment of Eve, which includes pain in childbirth and subjugation to her husband, has been interpreted as the establishment of male dominance. This divine pronouncement became the basis for centuries of patriarchal systems, with women positioned as subservient to men, both in marriage and in society. The punishment also reflects the introduction of suffering and inequality into the human experience, as the once-egalitarian relationship between man and woman is fractured by the consequences of the Fall.
Feminist theologians have long argued that the traditional reading of Eve’s actions has been misinterpreted. Rather than seeing her desire for knowledge as sinful, feminist scholars emphasize that Eve’s quest for wisdom is a courageous and necessary part of the human experience. In Gnostic texts, Eve is portrayed as the first to gain knowledge, and her actions are celebrated as a step toward enlightenment. In texts such as the Apocryphon of John and the Gospel of Eve, Eve's actions in the Garden are not seen as a fall from grace but as a deliberate quest for knowledge.
The Gnostics viewed Eve as the one who, in seeking the forbidden knowledge, transcended the limitations imposed by the material world and the patriarchal structures. She is the first to awaken to the truth of her divine nature, acting as a bringer of enlightenment for humanity. In these texts, her decision to partake of the fruit is not viewed as an act of rebellion but as an important step toward spiritual awakening, illustrating the Gnostic ideal that knowledge, or gnosis, is the path to salvation.
This interpretation presents Eve not as the villain of the Genesis story, but as a courageous figure whose actions challenge the conventional narratives of sin and subjugation, offering an empowering alternative view of her role in the creation myth. This perspective in Gnostic thought helps to reshape Eve's image, aligning with feminist reinterpretations of her story as one of agency, wisdom, and a pursuit of self-awareness that goes against the patriarchal readings.
The cultural legacy of Eve’s story has had a profound impact not only on religious doctrine but also on social and legal structures. By framing women as the originators of sin, the Genesis account justified the subordination of women in nearly every aspect of society. Women were denied access to education, leadership roles, and even basic legal rights, as they were seen as inherently flawed and incapable of moral decision-making.
The legacy of Eve’s story, therefore, extends far beyond theology, shaping laws and societal norms that have marginalized women for centuries. In modern times, these lingering beliefs continue to affect women’s opportunities, particularly in political, academic, and corporate arenas. Women who express ambition, assertiveness, or independence are still often viewed with suspicion as if they are somehow transgressing traditional gender roles.
Reinterpreting Eve’s story offers a vision of gender relations that is more inclusive and equitable. By seeing Eve not as a passive victim of temptation but as a proactive agent in pursuit of knowledge, we can shift the focus from blame to empowerment. This reinterpretation invites a more balanced understanding of gender, where both men and women are equally capable of moral agency, intellectual pursuit, and leadership. Furthermore, a more nuanced understanding of Eve’s story can help dismantle the stereotypes that have long confined women to subordinate roles, creating space for women to participate fully in all aspects of society without fear of judgment or exclusion.
In conclusion, the traditional narrative of Eve as the origin of sin has deeply influenced the way women have been viewed and treated throughout history. By reevaluating Eve’s role through a feminist lens, we can see her not as the cause of humanity’s downfall but as a symbol of wisdom, agency, and the pursuit of knowledge. Reclaiming Eve’s story offers a powerful challenge to the patriarchal systems that have long restricted women’s rights and opportunities. By embracing a more inclusive and egalitarian interpretation of the Genesis account, we can create a future where both men and women are seen as equals, free from the constraints of harmful gender stereotypes, and able to participate fully in the moral, intellectual, and spiritual life of society.
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I’m just saying, you can’t really be an atheist in the Marvel (and DC) universe in the sense of “not believing or lack of believe in gods”.
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It’s actually your comment that got me to read it LOL. I want to edit it so badly now
Someone commented on a fic of mine which I honestly thought was the worst one in my series, so I decided to read it. Wow, I feel like I worded some things poorly. Get what people mean by “reading your own things is awesome” now, though. It’s like the author read your mind
I'm so mad at people who hate on Cissy because she betrayed Bella for her "useless husband and son". Like, you guys aren't looking at this deeply enough. The emotional/mental capacity of Narcissa. Heck, the entire emotional/mental capacity of the entire Black family and maybe even Lucius. You guys aren't looking into the emotional turmoil Cissy must have been in because she had to choose between family. The angst potential of the entire family of Black and Malfoy is tremendous. The whys and the hows.
My hair is desperate.
It curls in on my face, my curtain bangs swoop in. Windy, rainy, sunny, no matter when, my hair always cover my face. With or without my consent. It's desperate. It's desperate to hide my face.
It doesn't matter if I tie my hair back, hair would always fall down to face; my hair would curl inwards until it stabs at every inch of my cheeks, my nose, my forehead, my eyes.
My hair feels desperate.
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I wonder if my mind had grown to hate my face so much that even the dead cells of my hair are desperate to hide it. To stab it like they're needles that can change my face with enough attacks.
My bangs feel desperate to hide my eyes. As if it knew it were the windows to my soul and it wants to hide it, to let it live and disappear in the shadows of them, of my bangs.
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Self-Protection or Self-Sabotage?
Red Flag Culture as a Reflection of Gen Z’s Avoidant Behaviour
From 'icks' to instant cut-offs, from ghosting to job-hopping—Gen Z is a master of raising a red flag and disappearing. Red flag culture is a trendy social practice wherein people actively identify traits from others that could be a warning sign of potential problems, and they then either proceed with caution or disengage entirely. This is essentially the practice of being wary of “red flags” to avoid a toxic situation. However, with its widespread practice through social media platforms such as TikTok and Instagram, red flag culture has evolved from a tool for identifying genuinely toxic situations to a justification for disengagement at the slightest discomfort. Rather than fostering open communication or conflict resolution, it often encourages avoidance—an instinct deeply linked to avoidant behavioral patterns. This tendency to cut ties at the first sign of imperfection reflects a broader psychological inclination: the preference to withdraw rather than confront challenges, a hallmark of avoidant behavior. This trend of instant labeling of red flags reflects a broader shift in how Gen Z interacts with relationships, workplaces, and social connections, where digital culture normalizes avoidance over confrontation. Red flag culture, then, is not just a trend—it is a reflection of the avoidant behaviors and tendencies Gen Z has developed.
Avoidance behaviour refers to the actions people undertake to cope with uncomfortable or distressing situations, thoughts, or feelings. This can take the form of ignoring calls or messages, avoiding conflict, or cancelling plans at the last minute (Saxena, 2024). In 2024, Powers discussed with clinical psychologist and attachment styles expert, Dr. Morgan Anderson, about attachment styles and discovered that avoidant attachment style is on the rise, particularly with the younger generation. Avoidance behaviour is often attributed to be a sign of avoidant attachment style. An avoidant attachment style is characterized by strong discomfort with emotions, emotional intimacy, and a strong desire for independence (Cleveland Clinic, 2024)(Gould, 2024). Signs of an avoidant attachment style includes: an avoidance of complaining and preferring to sulk or give hints as to the problem, having feelings of high self-esteem while having a negative view of others, being overly focused on their own needs and comforts, feeling as though their partners are being clingy when they simply want to get emotionally closer, having a strong sense of independence, and withdrawing, or tuning out, from unpleasant conversations or sights (Haghighi, 2023).
This tendency toward avoidance is not just limited to attachment styles but is also closely linked to mental health concerns. Research by Struijs et al. (2017) indicates that increased avoidance is prevalent in people with anxiety disorders and depression, conditions that have been rising among Gen Z. As anxiety and depression become more widespread, many young people may adopt avoidance behaviors as a coping mechanism, steering clear of situations that could trigger distressing emotions and exacerbate their symptoms. A 2019 study conducted by Twenge et al. found that depression rates increased significantly among adolescents and young adults, highlighting a possible link between declining mental health and the rise of avoidant tendencies within this generation. Moreover, anxiety creates heightened sensitivity to stress and uncertainty, leading Gen Z to avoid situations that may trigger emotional discomfort. Due to this, Gen Z seems to struggle with presentations and job interviews—A New York Post divulges that one in five employers that are hiring Gen Z found Gen Z to be unprepared, facing issues with making eye contact, dressing inappropriately, and demands of unreasonable salaries. This could cause them to exhibit avoidance behaviour such as procrastination and dropping commitments.
Beyond individual mental health struggles, social media plays a critical role in reinforcing avoidance behaviors among Gen Z. Online platforms encourage quick judgments and disengagement through red flag culture, where individuals are more likely to immediately cut off relationships instead of working through conflicts. The emphasis on identifying ‘toxic’ traits, while sometimes necessary, has also led to an increased tendency to avoid uncomfortable but necessary conversations, mirroring the avoidant behaviors shaped by anxiety and attachment styles. Furthermore, social media has made avoidance more effortless than ever. Cutting people off no longer requires confrontation—it is as simple as clicking the “block” or “unfollow” button. The rise of ghosting culture reflects this shift, as individuals can now disengage from relationships by simply ignoring messages or calls, avoiding uncomfortable conversations altogether. Further, the rise of the red flag culture has also evolved to a tool of avoidance.
With the popularization of the term “red flag” through platforms such as TikTok and Twitter, the overuse of the term started to encourage avoidance rather than open communication. From minor flaws to valid red flags—the line starts to blur as people start labeling minor incompatibilities as dealbreakers. There becomes this fine line between healthy-boundary setting and avoidance disguised as self-protection. While recognizing red flags is crucial for one’s mental and emotional wellbeing, however, red flag culture sometimes exaggerates these red flags—often as an excuse to avoid emotional effort. Valid red flags are based on consistent patterns of behaviour that indicate potential harm, toxicity, or disrespect. Frequently, they involve violations of boundaries, displaying manipulative behaviour, dishonesty, infidelity, etc.
But calling red flags becomes avoidance when people: overgeneralize past negative experience and believe that people who exhibit the same tendencies will be exactly like their past experience; b.) hold their partners at impossibly high standards wherein any imperfections are deal-breakers; c.) use red flags as an excuse to avoid emotional intimacy and possible hurt; d.) project their own flaws or red flag traits on others and pin the blame on them. An example of an exaggerated red flag is “he/she texts dry.” People may end a relationship over dry texting, stating that their partner lacks communication skills and/or they need better communication; rather than genuinely and effectively communicating their needs to their partner, they choose to end it to avoid putting in the emotional effort.
Of course, this extends beyond romantic relationships. It affects even the workplace and platonic relationships. In friendships, a single perceived red flag can justify cutting someone off immediately. Likewise, red flags can be spotted in the workplace in co-workers or employers. They may quit at the first sight of a pet peeve in a coworker or their employer. Instead of working through workplace struggles, Gen Z could opt to disengage fully. Employees could quit via emails or ghost employers, as long as they can avoid confrontation and in-person conversations. Due to this trend of disengaging and identifying red flags, some members of the Gen Z may forever seek out the perfect job, never settling for anything as they view every hurdle as a deal-breaker. This pattern of premature disengagement fuels job-hopping, workplace instability, and weaker conflict resolution skills, as every hurdle is seen as a deal-breaker rather than an opportunity for growth.
At its core, red flag culture serves a protective purpose—raising awareness of genuine toxic behaviors and rejecting the tolerance of unhealthy dynamics that past generations often endured. Gen Z, with its heightened focus on mental health, may have embraced this mindset as a way to break the cycle of normalized toxicity. However, in prioritizing self-protection, they risk self-sabotage, disengaging from situations that require emotional effort and resilience. In some cases, avoidance serves as a necessary mechanism to protect individuals from harm. For example, young people may choose to distance themselves from family members exhibiting abusive or toxic behavior to safeguard their mental health. Conversely, the normalization and glamorization of toxic relationships in media consumed by Gen Z can lead to the acceptance of unhealthy behaviors, potentially perpetuating a cycle of maladaptive coping strategies.
In an era where red flag culture dominates online discourse, Gen Z has embraced avoidance as both a protective mechanism and a social norm. While the practice of identifying red flags initially aimed to safeguard individuals from toxic relationships and unhealthy environments, its widespread use—especially through social media—has blurred the line between valid caution and excessive disengagement. Social media platforms amplify this tendency, making avoidance effortless through ghosting, blocking, and instant cut-offs. Consequently, what once served as a means of self-preservation has evolved into a habit of sidestepping discomfort, emotional effort, and conflict resolution.
This avoidance pattern is deeply rooted in broader psychological and societal trends. Rising levels of anxiety, attachment insecurities, and workplace dissatisfaction contribute to Gen Z’s reluctance to engage in difficult but necessary conversations. Whether in friendships, romantic relationships, or professional settings, the impulse to disengage at the first sign of imperfection fosters instability, weakens resilience, and hinders personal and emotional growth. The normalization of avoidance, while sometimes a justified reaction to past generations’ tolerance of toxicity, also risks promoting unrealistic expectations and an inability to navigate life’s inevitable challenges.
Moving forward, Gen Z can benefit from shifting red flag culture toward a more balanced approach—one that distinguishes between legitimate boundaries and avoidance disguised as self-protection. Media literacy and emotional intelligence play crucial roles in fostering this shift, encouraging individuals to engage in open conversations, practice constructive confrontation, and critically assess whether disengagement is truly necessary or simply a reflexive response to discomfort. Red flag culture, when wielded thoughtfully, can serve as a tool for empowerment rather than an excuse for avoidance. By embracing a mindset of growth rather than retreat, Gen Z can transform avoidance into an opportunity for deeper understanding, stronger relationships, and lasting resilience.
Cleveland Clinic. (2024, December 13). Is Avoidant Attachment Style Getting in the Way of Your Relationships?. Retrieved on February 22, 2025, from https://health.clevelandclinic.org/avoidant-attachment-style.
Gould, W.R. (2024, September 19). What Avoidant Attachment Looks Like in a Relationship. Verywell Mind. Retrieved on February 22, 2025, from https://www.verywellmind.com/what-is-avoidant-attachment-in-relationships-8600201.
Haghighi, A.S. (2023, November 16). What is avoidant attachment?. Medical News Today. Retrieved February 22, 2025, from https://www.medicalnewstoday.com/articles/avoidant-attachment.
Power, C. (2024, October 16). The attachment style that's growing faster than all the others. Mamamia. Retrieved February 22, 2025, from https://www.mamamia.com.au/attachment-styles-dr-morgan-anderson/.
Saxena, S. (2024, September 20). Avoidance Behavior: Examples, Impacts, & How to Overcome. Choosing Therapy. Retrieved on February 22, 2025, from https://www.choosingtherapy.com/avoidance-behavior/.
Stabile, A. (2024, January 6). Gen Z grads are tanking job interviews, struggling to find full time positions: study. New York Post. Retrieved on February 22, 2025, from https://nypost.com/2024/01/06/lifestyle/gen-z-grads-are-tanking-job-interviews-struggling-to-find-full-time-positions-study/.
Struijs, S.Y. et al. (2017, October). Approach and avoidance tendencies in depression and anxiety disorders. Psychiatry Research, 256, 475-481. Retrieved from https://www.sciencedirect.com/science/article/abs/pii/S0165178116309003.
Twenge, J.M. et al. (2019). Age, Period, and Cohort Trends in Mood Disorder Indicators and SuicideRelated Outcomes in a Nationally Representative Dataset, 2005–2017. Journal of Abnormal Psychology, 128(3), 185–199. Retrieved from https://www.apa.org/pubs/journals/releases/abn-abn0000410.pdf.
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