During our stay in Montreal, we were able to attend part of the Montréal First Peoples Festival. The above photo was taken during the August 4 concert by Digging Roots. Some of their songs evoke the same themes of oppression, justice, and liberation that the Lukan Jesus proclaims (e.g., Luke 4:16-21).
The last post described such things as the "subsistence ethic" of "peasants" (not the best term to describe first-century non-elites, but the most common one) and patronage. This post will begin to explore how the narrative of Luke expects the elite in ancient society to live (which explains how evil the rich man in this parable actually was envisioned):
Interpersonal social interaction in the narrative of Luke occurs on a continuum of reciprocity ranging from those exchanges based on altruism to those based on self-interest. There are three main categories of reciprocal exchanges:
1) Generalized reciprocity: An open sharing founded on altruism, which focuses completely on the needs of the other person. Assistance is given without a specific obligation to return the favor (e.g., family relationships).
2) Balanced reciprocity: An exchange based on the common interests of the two parties. Social norms judge the gifts to be equivalent; there is a symmetrical quid-pro-quo agreement (e.g., exchange of goods or services).
3) Negative reciprocity: An exchange of pure self-interest in which one party attempts to receive from another without giving anything in return (e.g., lying, cheating, or theft). Such behavior is acceptable in an agonistic society when one is dealing with strangers. No ongoing social relationship occurs (see Gowler, "Hospitality and Characterization in Luke 11:37-54," 231-32).