Guest Contributor

Revolution Through Rituals by Jann Aldredge-Clanton

Jann's picture A revolution is happening through Divine Feminine rituals! More and more faith communities are reclaiming the power of the Divine Feminine in sacred rituals.

Rituals move feminist theory and theology/thealogy from the head to the heart. Words and visual symbols in rituals shape our deepest beliefs and values, which drive our actions. Multicultural female divine images in our sacred rituals affirm the sacred value of females throughout the world who continue to suffer from violence, abuse, and discrimination. For feminism to transform our culture, we need Divine Feminine rituals in faith communities. In Women-Church: Theology and Practice, Rosemary Radford Ruether writes: “One needs communities of nurture to guide one through death to the old symbolic order of patriarchy to rebirth into a new community of being and living. One needs not only to engage in rational theoretical discourse about this journey; one also needs deep symbols and symbolic actions to guide and interpret the actual experience of the journey from sexism to liberated humanity” (p. 3).

As I was growing up in the Baptist tradition, hymns were my favorite part of our rituals. One of the hymns I loved singing was “He Lives,” increasing in volume along with the congregation as we came to the refrain which repeated over and over the words “He lives.” Not until many years later could I even imagine singing or saying, “She lives.” I had learned to worship a God who was named and imaged as male. But while studying in a conservative seminary, I was surprised to find Her. I discovered female names and images of Deity in scripture and in Christian history. As an ordained minister, my call has included writing, preaching, and teaching to persuade people that we need multicultural female divine names and images in rituals if we are to have social justice, peace, and equality. My call expanded to writing Divine Feminine rituals, including lyrics to familiar hymn tunes. Continue reading “Revolution Through Rituals by Jann Aldredge-Clanton”

When Baby Girls and Old Crones Ruled by Jeri Studebaker

Jeri Studebaker

The data came as somewhat of a shock to me. I stumbled across it one day in The Civilization of the Goddess, a mammoth book by the late Lithuanian-American archaeologist Marija Gimbutas about what Gimbutas dubbed “Old Europe” – a culture area in southeastern Neolithic Europe that she maintains was centered around female deity.

Until she had the temerity to suggest that people at some point in the past might have worshipped goddesses rather than gods, Gimbutas had a sterling reputation among academics, even being hired to teach at two of the most prestigious of all American archaeology departments, Harvard’s and UCLA’s. After presenting her goddess theory of Old Europe, however, Gimbutas came under attack by a few powerful male archaeologists, after which her reputation among academics began to plummet (see Spretnak 2011 for a good accounting of Gimbutas’ fall from grace).

Before I get to the data that so startled me, I need to tell you a bit about archaeologists. Like the members of many academic disciplines, they disagree with each other – sometimes vehemently (and perhaps even somewhat more vehemently than scholars in other disciplines). One thing however they all agree on is this: the higher the quality and quantity of grave goods buried with an individual, the higher that individual’s status in her or his society. Continue reading “When Baby Girls and Old Crones Ruled by Jeri Studebaker”

Mark Driscoll and Toxic Christian Masculinity by Kate Davis

Kate Davis Mars Hill Church in Seattle has been a large-scale experiment to shape the future of the Evangelical Movement, for good or ill. In recent months the controversy surrounding the Mars Hill founder, Mark Driscoll, gained national attention. Driscoll’s version of radical conservatism wherein he advocates a return to more conservative and traditional faith (with a particular emphasis on gender and gender roles), has long drawn criticism from more mainstream Evangelical factions, but it endeared him to many young Evangelicals.

Recently, Driscoll has been involved in a controversy regarding plagiarism within many of his books, resulting in a flurry of accusations against him (and against the leadership at Mars Hill), spanning everything from attempting to game the New York Times Bestsellers list to misuse of church funds to bullying his fellow pastors at Mars Hill into signing non-compete clauses (which would, ostensibly, prevent them from ministering at any church within 10 miles of Mars Hill in Seattle). Continue reading “Mark Driscoll and Toxic Christian Masculinity by Kate Davis”

Kali Ma (Part 3 of 3) by Nancy Vedder-Shults

nancymug_3 In contrast to the linearity of our time concept in the West, Indians view life as infinite and cyclical. Although Hindus, like ancient Greeks, believe in four ages of humanity (the so-called yugas), these occur not just once, but repeat cyclically every several million years. Similarly, the creator god Brahma is said to have a daily cycle which has recurring effects on the existence of the world. When Brahma awakes the world is created anew, and when he falls asleep it dissolves once again into the primal waters of eternity. Fortunately for us, Brahma’s day lasts 4,320,000,000 human years.

Holland Cotter, in reflecting on Eastern art, once brought these temporal differences into sharp focus when he contrasted two of the major icons of East and West — Christ on the cross and the dancing Shiva. He said, “The Christ figure embodies the Judeo-Christian concept of divine history as a straight, purposeful line from the Fall of Man (sic.) to redemption, but with a tragic human story of self-sacrifice, loss and atonement at its heart. The dancing Shiva is, by contrast, a dynamic, joyous cyclical image: a poised, uplifted foot and hands form a circle echoing the nimbus of flames surrounding the figure. The image represents a culture which…views both humans and gods as participants in a cosmic game that periodically grinds to a catastrophic halt only to begin again.”[i]

Like Shiva, Kali has been depicted surrounded by a halo of flames. But unlike Shiva, her portrait is far from a joyous image. In one example, a 17th or 18th century North Indian sculpture, Kali is personified as a voracious, old hag squatting on a victim whose entrails she eats. Slicing open the belly of the anonymous corpse, Kali scoops out its intestines with her bony fingers and gobbles them with her protruding teeth. The anonymity of the victim brings home to the viewer the fact that ultimately we are all Kali’s prey. And the flames burning around her head reemphasize this point, for as the aureole of the Dancing Shiva, they are the fires of the final conflagration at the end of each world period. But in this image we realize that such flames flicker constantly, since time erodes all that has ever existed and Kali swallows all she has ever birthed.[ii] Continue reading “Kali Ma (Part 3 of 3) by Nancy Vedder-Shults”

The Nuns Jumped Over the Wall by Dawn Morais Webster

One of the most prized dishes in Chinese cuisine is called “The Monk Jumped Over the Wall.” The name comes from the folk belief that the monk was unable to resist the aroma of this delicious dish and jumped the wall in search of it.

Reading Jo Piazza’s If Nuns Ruled The World: Ten Sisters on a Mission, it is clear that these nuns, and others like them, have been drawn by people’s needs, to jump the walls of patriarchy and prejudice.

And there’s no putting them back behind those walls.

Just ask media maven, Sr. Maureen Fiedler: “After all, Jesus was a feminist, and we claim to follow him.”

One nun, though, has accepted being put behind bars for literally breaking through the fences around the nuclear facility in Oak Ridge,Tennessee. Sr. Megan Rice is unfazed by clerical disapproval.

“I don’t believe in excommunication,” she says, “because I don’t see the institutional Church as the real Church.” Continue reading “The Nuns Jumped Over the Wall by Dawn Morais Webster”

O Madre Nostra Cara by Kaalii Cargill

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My historical novel, DAUGHTERS OF TIME, traces a line of mothers and daughters through 4000 years as they carry the way of the Goddess from ancient Sumer to the present day. In 1926, a daughter in the lineage is born in Southern Italy:

“Maria’s family had lived in the village and surrounding area for longer than anyone could remember. Like all the girls of her village, she grew up a Catholic, yet on Christmas Eve she gathered with the other women to perform a ritual in the Church that no man was allowed to see. The words she spoke would have been familiar to her many, many times great grandmother, Meh-tan, who once met a Queen in Ursalimmu.It did not occur to Maria that the ritual was not in keeping with the teachings of the Church; it was what her mother and all the mothers before her had done on Christmas Eve to honour the Great Mother.“

Five years after writing about my fictional Maria, I stood in the church in Calabria where my grandmother Carmella once met with the other women on Christmas Eve. And the Great Mother was still there – the Madonna del Carmine a Varapodio, whom the people call “O Madre nostra cara.”

Kargill

The transition from Goddess to Madonna is very tangible in Calabria . . . Continue reading “O Madre Nostra Cara by Kaalii Cargill”

Casa Coatlicue by Erica Granados De La Rosa

Erica GDLR 2 On a corner adjacent to a cantina, across the street from a home full of barefoot children running through open doorways, and a few houses down from a paleteria y fruteria in San Antonio, Texas, sits a bright white house dressed up in orange trimmings – Casa Coatlicue[1]. Before you walk through the gate you notice a raised bed of herbs, a garden, a large collection of potted succulents, and a metate[2] on the ground. Walking inside you can’t help but smell the sage, copal, and other herbs and incense that have left their smoky traces on the walls of the living room, the kitchen, and then the bedroom. As the house begins to introduce itself, you notice altars in corners and crevices of each room. Your curiosity begins to churn as you notice pictures and canvasses on the walls of ancient and present day cultural symbols, including one poster that reads “This land was Mexican once, and indigenous always,” and a large picture of Selena Quintanilla that captures her warm smile and beautiful black hair. As soon as you begin to take in the colors and ancient smells, the house is introduced to you by name, Casa Coatlicue, the home of four queer young healers, dreamers, lovers, artists, scholars, and spiritual activists who are reclaiming the life-giving traditions of their ancestors.

Earlier this year, I was invited to a curanderismo workshop hosted at Casa Coatlicue. The word curanderismo had an air of secrecy, power, and nostalgia of home for me. I understood curanderismo as the medicine and magic of our grandmothers, and increasingly the forgotten inheritance of our communities. As I spoke with the residents of Casa Coatlicue, we began to identify the chronic erasure and appropriation of brown folks’ spiritual traditions, food, art, and customs by predominantly white, new age culture. Saddened by the loss and the historical disconnect of our people, we collectively affirmed the urgency and importance of relearning and reclaiming our own spiritual traditions not only to tap back into our cultural identity as native and mestizo people but also to tap into a powerful tool for the transformation of our current realities. In the midst of historic and present day manifestations of systemic violence against us – young brown bodies being gunned down in our streets, whole communities being persecuted, incarcerated, and displaced, as well as forced sterilization and assimilation- there is a critical need to tap into radical and sustainable ways to not only resist but to heal. Continue reading “Casa Coatlicue by Erica Granados De La Rosa”

ISIS and the Larger Muslim Crisis by Hanadi Riyad

Hanadi Riyad cropped It is heartening to hear the many condemnations Muslim scholars have issued of ISIS and its methods and actions. One of the latest attempts comes in the form of an open letter addressed by a coalition of one hundred and twenty six Muslim “scholars” from across the world to Abu Bakr al Baghdadi and ISIS followers and supporters. The seventeen page letter is one of the most detailed responses to ISIS I have read. However, just like other responses, it fell short of my expectations as a Muslim woman. I checked the list of the signatories and I could not find any women amongst them.

I am saddened to note that the authors of the letter fall into the same mistake they accuse ISIS of: they quote some Quraanic verses and Hadiths selectively, out of context, and portray them as sufficient rebuttal against ISIS actions, never mind the sources, verses, and Hadiths ISIS has been quoting just as selectively to justify its crimes. The letter explains about the methodology of Islamic legal theory (usul al-fiqh) that it stipulates “to consider everything that has been revealed relating to a particular question in its entirety, without depending on only parts of it, and then to judge if one is qualified based on all available scriptural sources.” There’s no explicit logical explanation for why the parts of the scripture and interpretations quoted by the writers of the letter should be given precedence over the ones quoted by ISIS.

The implicit reason, however, resides in the authors’ assertion of their authority as Sunni “scholars” and their opinion as “a scholarly opinion.” We should take their word because they have the authority that ISIS does not. The assumption that ISIS cannot count amongst its ranks scholars is neither explained nor defended. The doctrinal connection between ISIS and Wahhabi ideology upheld by many Saudi scholars – like ibn Baz and his disciples— goes unacknowledged. Continue reading “ISIS and the Larger Muslim Crisis by Hanadi Riyad”

The Dangers of Learning Your Lesson by Abigail Smith

It’s been almost two years since I lost someone I loved. The relationship was short, tortured, unhealthy (as all my romantic relationships have been, but that’s another story…) However, I fell particularly hard for this one. When we separated, the pain was unthinkable. I was surprised by how deep it ran. I didn’t know until he was gone how much I really cared about him. I became physically sick, and even now there are days when I only have to bring him to mind to conjure a familiar pressure behind my eyes and in my throat.

Why did he leave? Why did I love him so much? What went wrong? How can I stop suffering from this? I’ve discovered that satisfactory answers are nonexistent.

All I could find were platitudes. “It’s his loss.” “Now you know his true colors.” “You’ll find someone else eventually.” And then there are the hollow religious comforts like, “God has someone better.” Unsurprisingly, these flippancies don’t help much, but they are predictable and forgivable. Continue reading “The Dangers of Learning Your Lesson by Abigail Smith”

Ramakrishna Devotion to Kali-Ma (Part 2 of 3) by Nancy Vedder-Shults

nancymug_3 Ramakrishna was one of the major poets who popularized Kali’s worship in Bengal, the northeasternmost province of India. Born in the early part of the 19th century, he was a Hindu saint in a tradition known as bhakti, where devotees lovingly surrender their hearts, minds and spirits to their chosen deity in a practice which leads to ecstatic union with the divine. Such devotion is easier for us in the West to imagine when the beloved is the playful Krishna with his sublime flute-playing and sacred lovemaking. But in Ramakrishna’s case, the object of his devotion was the fierce Kali, the wild and uncontrollable aspects of the sacred, to whom he devoted himself as a child would to its mother.

Kali with baby — Kali as the mother of Shiva

In his best-known evocation of the Goddess, Ramakrishna observes her as a graceful young woman sinuously emerging from the waters of the Ganges. As her belly breaks forth from the waves, we realize that she is late in pregnancy, coming to dry land to deliver her child. When she reaches the shore, she gives birth to a beautiful baby whom she fondles affectionately and lifts to her breast, where the child suckles until it is content. Holding her baby once more in her arms, the woman becomes the Kali we are more familiar with, a frightening old hag, gaunt with age and hunger. In her ferocious aspect, Kali then lifts the infant to her mouth, crushes it between her teeth and swallows the baby whole. Without a backward glance, she returns to the waters from which she emerged, disappearing again from view. Continue reading “Ramakrishna Devotion to Kali-Ma (Part 2 of 3) by Nancy Vedder-Shults”