Feminism and Religion

NPR meets My Telepathic Bird Lily b, part 1 by Sara Wright

I begin this story with a vignette and an invitation to meet my current family. This morning my four -pound Chihuahua made her usual rounds and ended up in the bathroom where my 3O plus year old African Collared Dove, a free flying house bird has a roost and his very own plant window. Lily b had flown onto the floor and was visiting with Coalie.

The first time I witnessed this exchange between bird and dog I instinctively swept Lily off the floor and deposited him on his perch, feeling relieved no damage had been done, though oddly Lily b was not the least bit agitated. A few days later I discovered him on the kitchen floor as Coalie was backing him into a corner. Or was she? Lily b was initiating these exchanges, so I was baffled.

Every morning Coalie stops by to see if Lily b is perched on his basket. They exchange salutations meeting eye to eye before Coalie moves on unless Lily flies down. It is impossible not to conclude that these two are engaging in some kind of play on days they meet on the floor. If Coalie can’t resist pulling at one of Lily’s feathers, he promptly spreads out a wing using it as a shield to block her. Back off he says and she does! Lily b never flies away.

The Legacy of Carol P. Christ: Anger is Not a Panacea: The “Next Stage” after Rage

This was originally posted August 18, 2104.

In a recent post Xochitl Alvizo cited Beverly Harrison’s much-loved essay “Anger as a Work of Love.” Harrison captured feelings that were in the air at the time of its writing several decades ago. Women were laying claim to the right to be angry at the silencing of our voices, the double standard, the media portrayal of women, income inequality, lack of access to good jobs, failure to prosecute rape and domestic violence, and a host of other injustices.

Most of all we were protesting the cultural stereotype that the “good woman” (understood to be white, Christian, and married or hoping to be) would not protest loudly or at all, would turn the other cheek, and would think about others rather than herself. (Jewish women and black women had to strive doubly hard to “live up” to this standard, as it was assumed that Jewish women were “overly assertive” and that black women were “too strong” and often “angry.”)

In this context Harrison’s essay and Mary Daly’s epithet “rage is not a stage” gave women—especially white women–permission to get in touch with our feelings of anger and to express them. We understood that “good women” had been hiding and repressing their feelings for centuries if not millennia with the result that the structures of injustice remained intact.

Crushed by Design: Structural Crises and Inequitable Policies Push Female-Headed Households to the Edge, part 2 by NCRI

Part 1 was posted yesterday

The Impact of War

War has led to an increase in the number of female-headed households, as many men are killed, go missing, or are forced to migrate. This situation has, more than ever, resulted in a surge in poverty, economic instability, and severe psychological pressure among these women.

In wartime conditions, female heads of household face multifaceted crises. Given that the majority of them are engaged in informal and home-based occupations (such as knitting, tailoring, and food production), the war has dealt a direct blow to their family income by closing marketplaces, disrupting supply chains for raw materials, and reducing the purchasing power of customers.

According to a report by one of the state websites, passengers in a Tehran metro carriage, in response to the street vendors’ advertisements, say they have no money. According to this report, the faces of the female vendors are exhausted. Some of them are over sixty years old and plead with people to buy their goods. (Shafaqna, October 6, 2025)

Crushed by Design: Structural Crises and Inequitable Policies Push Female-Headed Households to the Edge, part 1 by NCRI

Moderator’s Note: This post has been posted in cooperation with the NCRI women’s committee. NCRI stands for the National Council of Resistance of Iran. This was first posted on their website on May 18, 2026. You can learn more information as well as see this original article by clicking by link below. A description of their Council can be found at the end of this post. We feel it is especially important to hear women’s voices from Iran esp here in the United States where a lot of misinformation is being disseminated along with the guns and bombs of war.

Introduction

Life for the Iranian people under the religious dictatorship is fraught with hardship and peril from every perspective. Whether through the lens of economic deprivation, poverty, and unemployment; the degradation of the environment and infrastructure; crises involving water, electricity, and air pollution; or devastating floods and earthquakes—the current generations of Iranians are experiencing a living hell. This suffering is further compounded by the comprehensive violation of human rights, characterized by suppression, torture, and executions, as well as the squandering of national wealth on nuclear and missile projects and terrorism, which has effectively led to foreign conflict.

Nature and the Body Were Never the Enemy

Reflecting on the contradictions of modern life, this essay explores how both wilderness and female embodiment became culturally suspect within Western thought. Drawing on themes of estrangement, relational ontology and kinship, it considers how practices of attention, presence and nature connection may help us return to a deeper sense of belonging.

Witchcraft as Spiritual Activism by Freia Serafina and Amie Ritchie

“Spiritual activism is spirituality for social change, spirituality that posits a relational worldview and uses this holistic worldview to transform one’s self and one’s worlds.” – AnaLouise Keating

Spiritual activism offers vital pathways for community care, resistance, and personal transformation and can take many forms. The same is true of witchcraft practices, which can follow a specific lineage, synthesize traditions, be practiced solo, be co-created in a coven of witches, and more. In this article, we’re reflecting on witchcraft as a form of spiritual activism, and approaching both in the most general terms as a starting point. We hold the works of Gloria Anzaldúa, Rachel Ricketts, Starhawk, and many others, including our fellow witches, as influential and present in our thinking. Furthermore, we view witchcraft as an act of cultural, spiritual, and feminist reclamation, enabling us to carry our ancestors into the future.

*Amie’s ocean ritual for the people of Palestine*.

We arrive to the conversation as scholar practitioners, feminists, and co-facilitators of Witch Workshops. Amie is a European-descendant woman of Irish and Scottish ancestry whose work lives at the intersections of decolonizing human-water relationships, spiritual ecology, and healing-centered education. Freia is a European-descendant woman of Norwegian, Irish, and Sámi ancestry whose work seeks to heal colonial ruptures around Indigenous and matrilineal ways of knowing and being through ritual, art, and storytelling. We share these personal details as a way of sharing the standpoints that inform our views, which will of course be different from others. Hopefully our small offering can spark a conversation and ignite more witches into considering themselves spiritual activists, or vice versa.

Comrades in the Struggle – Part II by Xochitl Alvizo

This post follows Part I, which you can find here.

My journey of “seeing” continued from undergrad, to my first job, and then into grad school. After eight years of satisfying and life-giving work at the family center in Los Angeles (where I thankfully recovered my sense of self), I moved across the country to attend graduate school at Boston University (BU). I was there for eleven years, completing a Master of Divinity and a Doctor of Philosophy in Practical Theology. And, again, especially during my early years at BU, I was often the only Latina in the room.¹ It was the next predominantly white context where I continued to develop as a scholar and find my way in the academy.

It is the case for most of the Latino/a scholars I know that they too were often one of just a few, if not only, Latino/a doctoral students in their program.² This has varied impacts. Being continually in places where you do not share the culture of the majority can be taxing, psychically and emotionally. It is work.

Poems for Season by Sara Wright

In late November I first snowshoed our woodland trails to include the little balsam that I lit to honor all evergreens throughout the winter months. Every day when my little dog and I circled the tree I told her I loved her and called her ‘Lightbringer’. This daily encounter never lost its magic. The Goddess Lived during the darkest winter nights!!

The rest speak to the subtle changes that occurred from late winter into spring. My writing naturally follows both seasonal and intraseasonal shifts that might not be noticed unless a person is paying close attention.

(1) Lightbringer

Will she still
be there
shining
after the storm?
Moon Bear
is on the rise.
I peer through
white flakes
at dawn
light
pierces
her powdery
fringed shawl
Love lights
the darkest
Night.

Steadfast Balsam
cloaked or not
Ever-green,
Tree of Life.
Heartlines flow
crystalline
waters
pour down
deep sleep
oh,
Daughter
of the Night
Daughter of
The Light,
Light -Bringer
Life -Bringer
The Miracle
Is that
You Live.

The Legacy of Carol P. Christ: A Radical Conclusion: We Are Our Own Authorities

This was originally posted on August 11, 2014

Elisabeth Schussler Fiorenza articulated a widely held tenet of feminist theology when she stated that feminism places a question mark over all inherited texts and traditions. This means that feminists cannot and must not accept any teaching or traditional way of performing religious acts simply because “the Bible [or the Koran or the minister or the priest or the rabbi or the imam or the guru] tells me so.”

Instead, feminists must question every text and tradition and the words of every religious leader to see whether or not they promote the full humanity of women. The implication of this is that we must acknowledge and take responsibility for becoming our own authorities—as individuals and in communities.

A tongue –in-cheek letter that began circulating on the internet in 2000 under the title “Why Can’t I Own a Canadian?” makes the point that even those who claim to be adhering to every “jot and tittle” of the Holy Book are in fact choosing to accept some aspects of tradition while rejecting others.

The letter begins:

Dear Dr. Laura,

Thank you for doing so much to educate people regarding God’s Law. I have learned a great deal from your show, and I try to share that knowledge with as many people as I can. When someone tries to defend the homosexual lifestyle, for example, I simply remind him that Leviticus 18:22 clearly states it to be an abomination. End of debate.

I do need some advice from you, however, regarding some of the specific laws and how to best follow them.

The author of the letter continues:

Lev. 25:44 states that I may indeed possess slaves, both male and female, provided they are purchased from neighboring nations. A friend of mine claims that this applies to Mexicans, but not Canadians. Can you clarify? Why can’t I own Canadians?

Of Duct Tape and Dementia by Elizabeth Cunningham

I’ve climbed on a stool (which I swore I wouldn’t do again after having a bad fall while helping a friend paint a bathroom ceiling) and up onto the washing machine. A cabinet door just above has come unhinged (not unlike this author). I have considered unscrewing it and taking it off, have located the proper screwdriver, but the screw will not budge, no matter how I contort my body in this small space. If I can’t get the cabinet door to stop flopping open, I will not be able to load the washer. My hope and salvation is…duct tape. So my husband stands holding the cabinet door more (or less) still while I tear off and attach pieces of duct tape, which will more (or less) serve my purpose, till someone more skilled can do a real repair.

“Do you remember,” I ask, “when I used to say, Douglas, fix it! Whatever needed fixing.”

“No, I don’t remember.” His response to most such queries. “I don’t remember that at all.”