Guest Contributor

The Connection between Matilda Joslyn Gage’s Woman, Church and State and L. Frank Baum’s The Wonderful Wizard of Oz by Mark I. West

My introduction to Matilda Joslyn Gage (1826-1898) goes back to my long-standing interest in her son-in-law, L. Frank Baum. I regularly teach Baum’s The Wonderful Wizard of Oz in my children’s literature courses, and I always point out the book’s feminist qualities. I mention, for example, that Dorothy Gale, the central character in the novel, is one of the first female characters in American literature to go on a bona fide quest. When I first started teaching this book, I wondered what caused Baum, a male writing in the late nineteenth century, to write such a feminist book. One day, while preparing for class, I came across a reference to Gage. This reference stated that Gage was a leading suffragette during the second half of the nineteenth century and that she lived with Baum and his family in Chicago when Baum was launching his career as a children’s author. After reading more about Baum’s life, I realized that Gage played a major role in shaping his nontraditional views on gender roles. However, I was still not sure what role she played in the development of women’s rights.

How the Nineteenth-Century Spiritualist Movement Gave Voice to American Women -Part 2 by Theresa Dintino

Moderator’s Note: This post is presented as part of FAR’s co-operation with The Nasty Women Writers Project, a site dedicated to highlighting and amplifying the voices and visions of powerful women. The site was founded by sisters Theresa and Maria Dintino. Part 1 was posted yesterday

Spiritualism began with two young girls, the Fox sisters, hearing knocking sounds in their home near Rochester, N.Y . They determined the knocking to be coming from a man who was murdered and buried under their home. The knocking was soon categorized into an alphabet out of which seances began. In seances groups of people gathered and put their hands on a table while asking questions of ancestors who made themselves known by rapping and knocking in response. Next, mediums in the form of young women speaking the answers of the dead as the bereaved asked them questions, emerged. Instructions were disseminated on how to be a medium and how to run a seance. The movement took off.

The movement was largely white, northern Protestants but other ethnicities were involved. The Black population may have influenced the arising of these practices with traditions brought with them from West Africa.

How the Nineteenth-Century Spiritualist Movement Gave Voice to American Women -Part One by Theresa Dintino

Throughout history women have found power and position in spiritual communities. They have acted as leaders, priestesses, oracles, mediums, disciples, saints, preachers and more. And yet these roles and positions of power are often overlooked in the story of women, and the general story of humans.

Still today many women function as leaders in a variety of spiritual disciplines, yet they do not receive the attention, respect and clout that men in similar positions do. More often women who hold roles of power in spiritual communities are dismissed or discredited.

If their spiritual community is not considered a formally accepted religion where their position was bestowed to them by a man ranking above them, women spiritual leaders are often ignored. This marginalization goes unquestioned.

FYI: Unruly Catholics Organizing for Kamala/Walz TODAY! by Dawn Morais Webster

With my fellow contributors to the fourth edition of Unruly Catholic Feminists, I recently proposed a ZOOM call and fundraiser/GOTV effort for Kamala/Walz.

This is my effort to rally Unruly Catholics, practicing or recovering, allies and those interested in rallying for care of each other and the community from across the nation. Let’s ensure that the Harris/Walz ticket prevails . Join the virtual rally hosted by MomsRising on Thursday Aug 15 at 2:30 PM Hawaii Time. I’ve signed up to attend. Are you free to join me? We would welcome FAR as a partner. If interested, use this link to sign up: https://mobilize.us/s/VbcImq.

BIO

Dawn Morais Webster was born in Kerala and was raised Catholic in largely Muslim, cosmopolitan Malaysia. Her mother, Gladys Morais, modeled faith as a pragmatic living out of attentiveness to the needs of others. Dawn had her schooling with Franciscan nuns who remain an inspiration. Her blog at https://dawnmorais.com/category/i-blog/ is a small voice–but she believes she is part of a much larger community of faith-filled dissenters. Hawaii has been her home for nearly two decades.

In My End: My Beginning by Margot Van Sluytman

In my end is my beginning.
T. S. Eliot

This year two colleagues of mine died. And my heart roared. Tears aplenty accompanied me. Poet that I am. Word-lover. Image-seeker. Meaning-making-hound-dog. Doggedly seeking a place to plant myself so that the ache of these losses within the crucible in which I find myself grounded, honed, chiselled, challenged, challenging, writing, wording, rewording, sculpting relationship with my students, who are too my teachers, is soothed. By tiny shards. Soothed. And death finds home everywhere. In each nook. Cranny. Crevice. Concreted crenellation or grassy llano, there she be.

What research, I ask myself, can we do when the heart fails to cease its eking, leaking ache, and crushing sorrow? What academic skill need we birth, resurrect, divine in order to erase this over-whelming tsunami of acknowledging our finitude? Where to look? What book? What paper? What journal? To what podcast need we creep, crawl, scurry, bound, fling ourselves in order to quell brutal, blistering despair? Self-immolation cannot work, for too, too many teeming tears douse the flames.

The Case for Women’s Visionary Films by Freia Serafina

Power in the woods.
Creation of artist Jym Davis.

As a film history professor, I am intimately aware that women’s representation on screen is historically lacking. While preparing to teach a new course, I found myself hard-pressed to uncover significant academic discourse that highlights the divine feminine that doesn’t solely live in the realm of a Christian worldview. Indeed, film scholar Tenzen Eaghll points out that much of the existing scholarship from the past 100 years “all tend to equate religion with Christian theology in some manner, and … focus[es] narrowly upon Christian themes such as Jesus, salvation, faith, etc.” He states that scholars of religion and film essentialize all religion as Christianity, and that many scholars of cinema additionally speak of religion as an all-encompassing umbrella organization giving us a condensed notion of a shared theological worldview, devoid of nuance and alternate meaning. Eaghll goes on to argue, as I do, for a more critical approach to the study of film that requires us to pay closer attention to how “representations of religion in film conceal issues of race, class, gender, colonialism, secularism, and capitalism – common themes in ideological critique – as well as notions of origin, authenticity, narrative, violence, and identity.” I believe the solution lays in the inclusion of women’s visionary films.

Who Speaks Into Your Life by Michelle Bodle

An occupational hazard for a woman in a religious setting is having people try to claim authority to speak into my life that they simply do not have. Two recent examples were so blatant that they caused me to pause and reflect on the underlying dynamics that led to these unrealistic expectations.

In the first event, I was out with a friend for coffee, and someone from her congregation approached. They wanted to pray for an upcoming service, but then, during the prayer, he started to pray against the “confusion” at our table. His sudden praying against this “confusion” is notable in that it only arose after my colleague introduced me as the lead pastor at a church (not an associate) in a denomination where this particular gentleman’s church broke off. After the prayer ended, he tried to explain his “prophetic gift” and how he arrived at praying against any confusion, which was tied to his own confusion during the prayer. However, the truth was, there wasn’t any, and he thought he had authority, during prayer, to speak into my life in a way that he did not.

Priestesses of the Shtetl? The Jewish Women Spiritual Leaders of Eastern Europe by Annabel Gottfried Cohen

‘Four thousand years ago, in the ancient Near East, women were poets, drummers, scholars, dancers, healers, prophets and keepers of sacred space.’ In The Hebrew Priestess (2015), Rabbi Jill Hammer argues that as the Israelite cult became more centralised, leadership roles were restricted to men and women’s spiritual leadership was gradually repressed. Yet, as Hammer and co-author Taya Shere demonstrate, ‘the remnants of the priestesshood remain for those who seek them out.’ Combining a close reading of biblical and rabbinic texts, alongside other contemporary sources and archaeological evidence, Hammer has identified thirteen models or netivot of feminine Jewish leadership, which she argues persisted, albeit in altered and marginalised forms, into the medieval, early modern and even modern periods. My own research supports these conclusions, suggesting that Hammer’s netivot framework provides a useful lens by which to better understand Jewish women’s traditions that, in a patriarchal culture, have often been marginalised.

Women’s Spirituality in the Film Classroom by Freia Serafina

Freia presenting at Princeton Theological Seminary for the American Academy of Religion, Regional Conference

Recently tasked with the co-creation of a film ethics course, I thought extensively about what material would best serve film acting students in a New York City Conservatory. I wanted to include films that would focus on diversity, story inclusivity, and encourage them to wonder if what they saw on screen impacted or influenced their reality. In a course centered on ethics, religion and spirituality tend to enter the conversation. This entrance provided me with the opportunity to introduce a plethora of women’s visionary films that would be used to examine the spiritual lives of women and how religion and spirituality impact the film narrative. Women’s visionary films can be defined as films that are “written, directed, and/or produced primarily by women and share women’s vision of realities. The sacred themes of these films, in diverse cultural contexts, engage women’s self-reflective use of the arts to convey greater insight into the colors, shapes, emotions, and spirituality of women’s lives—women’s imagination, suffering, hopes, beliefs, and dreams.” (Mara Keller, 2018)

MATILDA JOSLYN GAGE: IN HER NAME, AMERICAN WOMAN WRITER AND ACTIVIST (1826-1898), part 2 by Maria Dintino

part 1 appeared yesterday

Leila Brammer in her book Excluded from Suffrage History: Matilda Joslyn Gage, Nineteenth-Century American Feminist, explains the long-term impact of the dismissal of Gage:

“The loss of Matlida Joslyn Gage from the history of the woman suffrage movement and her ideas from the intellectual history of feminism speaks to the influence of exclusionary processes in social movements as well as their unfortunate consequences…we must remember that Joslyn Gage was intricately involved in the movement, wrote in newspapers and magazines, and published a book, but all these activities and her significant feminist thought had to be re-created and rediscovered nearly a century later”(120).