On February 7, 2012, a panel discussion focused on the past, present, and future of feminist theologies took place at Claremont Graduate University to celebrate the release of TheOxford Handbook on Feminist Theology. The panel was organized by John Erickson, moderated by Grace Kao, and featured Karen Torjesen, Rosemary Radford Ruether, Gina Messina-Dysert, Zayne Kassam, and Sheila Briggs as presenters. What resulted was a terrific discussion about women, religion, and feminist theologies. Many were in attendance and participated in the panel; for those who were unable to attend, here is a video of the presentations from that evening. We look forward to you sharing your thoughts and comments about the past, present, and future of feminist theologies.
Author: Guest Contributor
Coming Home by Catherine Gorey
I have often heard people speak of times when “life stood still,” where the activity of others continues while yours comes to a sudden halt.
I love the sound of lyrics to the Skylar Grey song “Coming Home.” It has a mantra type melody that allows me to find my center when I am off kilter.
I’m coming home
I’m coming home
Tell the World I’m coming home
Let the rain wash away all the pain of yesterday
I know my kingdom awaits and they’ve forgiven my mistakes
I’m coming home, I’m coming home
Tell the World that I’m coming
It speaks to me often when I am in the midst of interior conflict roused by change, growth, transition, disappointment etc. Each personal encounter causes a shift in my interior landscape which in turn requires me to find my center again. Sometimes the homecoming takes longer, depending on the cause of the axis shifting.
March 15th, 2012 will mark the 3 year anniversary of my mother’s death. A day that caused me much turmoil within and a life event from which I continue to search for my center. I would never have thought that this life event would shake me to the core as it did, causing me to question everything I ever thought to have known about my mother. Continue reading “Coming Home by Catherine Gorey”
England’s “Problem” with Shar’ia by Kristina Benson
A recent occurrence in the recent Islamic legal history of England involves women’s use of Shar’ia law to protect their autonomy, marital security, and property rights. Beginning in September 2008, decisions made by Shari’a councils in Britain became legally binding due to a new application of the 1996 Arbitration Act. Much as Jewish Beth Din courts and Quaker courts, had been doing for over a century, over 84 Shar’ia councils could begin to act as “arbitration tribunals,” making legally binding decisions about issues pertaining to marriage, divorce, inheritance, and custody. Scholars and political observers alike immediately voiced concern that Muslim women would be treated unfairly in these councils, or, alternative, claimed that the continued use of these councils was further evidence of cultural separatism, or an unwillingness to assimilate (See McKinstry). However, Muslim women have actually managed to secure better outcomes from the Shar’ia councils than from English courts; it is thus possible to frame their continued use the Shar’ia councils a rational decision motivated by financial security, as opposed to a disinclination towards assimilation. In order to understand why this is the case, it is necessary to compare salient aspects of English Family Law and Shar’ia law. Continue reading “England’s “Problem” with Shar’ia by Kristina Benson”
A Feminist “Nutt” Point of View by Shannon Nutt
This is the first blog post I have written, so the concept of being a blogger is a little foreign to me. But I will just jump in!
I grew up in a religious house that became far more religious after my mother passed away from brain cancer when I was thirteen. My single father became heavily involved in the Lutheran Church, thinking this was the best way to raise his two daughters. I was happy to go to church and get the structure that the church provided. I was also grateful that I went to a church that had a female pastor. Lacking a mother, it was nice to have a strong female role model who was breaking into the “boys’ club” that was the church. Having found a postitive, female role model, I was really upset when I heard very conservative members of other churches and my own family say that women have no business speaking or leading people in church. I was around sixteen when this was happening, and it broke my heart to see women telling other women that they have no right to be heard in the church. Continue reading “A Feminist “Nutt” Point of View by Shannon Nutt”
Navigating the Academy with an Accent by Amanda Pumphrey
“Where are you from?” I wish I had a dollar for every time someone has asked me that question since moving to California. I would be able to make a substantial payment towards my student loan debt by now. No one knows I’m “different” here in SoCal until I open my mouth. My thick Southern accent happens to be my signifier.
Before I moved to Claremont to begin graduate school, I never considered my accent a problem. Despite the fact that when I moved outside of my hometown to college only two hours away, some of my friends teased me about my accent. Since I grew up in the very southwestern corner of Georgia, I lived right along the Alabama border. Some of my college friends from other regions of Georgia thought I sounded more Alabamian. Still, mostly everyone I went to college with had some form of a Southern accent and that was okay. It was safe. It was normative. Continue reading “Navigating the Academy with an Accent by Amanda Pumphrey”
Practice What You Preach by Corinna Guerrero
The underlying principle that links a feminist critique to every other critical lens since the rise of feminist discourse is the “hermeneutic of suspicion.” Essentially, a hermeneutic of suspicion identifies the disconnect between rhetoric and a lived reality. The lived lives of women are different than the pontifications espoused directly and indirectly by the traditionally patriarchal social, political, cultural, religious, and educational structures in which individuals participate.
I like to think that I live my life bucking these structures whenever possible because the roles a woman plays in her own life should: 1) be determined by her; and 2) if she negotiates more “traditional practices” (e.g. marriage, motherhood, etc.) then these practices do not limit her to traditionalist practices (e.g. staying at home, spousal servitude, etc.). Granted, I used the two most generic examples of traditional and traditionalist practices, but the point is still valid. When I go to holidays with my extended family there are very few questions or comments about my PhD program, but many comments about the fact that I do not make a plate of food for my husband. Continue reading “Practice What You Preach by Corinna Guerrero”
Goddess Communities in Australia by Patricia Rose
Australia has a very diverse and rapidly expanding number of people for whom the Goddess, however She is understood, is significant. The 2006 census revealed that there were over 30,000 Pagans or followers of other earth-based religious traditions in Australia and, given the way in which religions are classified in the census, this is undoubtedly a serious underestimation. We await the findings of the 2011 census with great interest.
Prior to European settlement in Australia, Aboriginal and Torres Strait Islander peoples followed their own rich spiritual beliefs, which were based on the forces of nature, a reverence for the land and its creatures, and the influence of ancestral spiritual beings. Recently, non-indigenous Australians have become increasingly interested in the indigenous connection to the land and indigenous spirituality.
While it is important not to appropriate indigenous culture, Goddess women and men in Australia are keen to express their spirituality in ways that are relevant to this land and to the Australian culture. We recognize the need to become more attuned to the ways of Australia, to her seasons and her natural cycles, and we can learn from the experiences of indigenous peoples, garnered from millennia of living on and with this land. Continue reading “Goddess Communities in Australia by Patricia Rose”
Walking in the Footsteps of Mary by Najeeba Syeed Miller
As I walked into the “House of Mary”http://en.wikipedia.org/wiki/House_of_the_Virgin_Mary
in Turkey, our guide said, “As many Muslims as Christians come to visit this last home of Sayyidah Maryam (form of respectful way to refer to Mary, Mother of Jesus). The veracity of the historical claims of whether this was her home continue to be debated, but the relevance of her role in Muslim narratives continues to inform my community, and is also cherished by those of us who are mothers.
A Mother’s Heart
The verses of Surah Maryam in the Qur’an are oft recited throughout the history of Muslims and at times had great significance. Some scholars point to the bridge that these verses helped to build between the Muslims who were fleeing persecution and the Christian Abyssinian Negus (king) who gave these early Muslims asylum and safety in his Christian country.Beyond the way that the Jesus (or Prophet Esa, upon him be peace is referred to in Arabic and by Muslims) figures into Muslim religious history, so too does his mother hold a place of significance. Continue reading “Walking in the Footsteps of Mary by Najeeba Syeed Miller”
Goddess Meditation: Pattini by Laura Loomis
I first became interested in Goddess spirituality because of my love of storytelling. Centuries-old stories yield multiple layers of meaning, and can be told many different ways to get at different truths. In this respect, the written word is both a blessing and a curse. It preserves stories that might otherwise be lost; who knows what tales were told about the Venus of Willendorf, or the giant heads on Easter Island? But it also gives rise to the idea that there is a single “right” version of sacred stories. Adam and Eve can be a meditation on choice and responsibility, but the insistence on taking the story literally can turn it into a command to disbelieve science.
I’ve been working on some meditations about the connection between Goddess spirituality and political activism. Last weekend, with people across the country rising up against Proposition 8, I was reminded of a story from Sri Lanki, about the Goddess Pattini.
Pattini (also called Kannaki or Kannagi) began life as an ordinary woman, in a less-than-perfect marriage. Her husband Kovolan was a philanderer, lured away from her by a beautiful young dancer. After he’d burned through all their money, the dancer left him broke and alone. A wiser Kovolan returned to Pattini and begged her forgiveness. Continue reading “Goddess Meditation: Pattini by Laura Loomis”
On Being a Gay Male Theologian During the War on Women by Dirk von der Horst
For some time, a prominent strand of gay and feminist theory and theology has taken it almost as axiomatic that gay men, lesbians, and straight women have a common stake in dismantling patriarchy. While I have always understood my own work as a gay theologian in terms of that common struggle, recent developments point to a significant challenge to keeping that bond intact in the larger sphere of political activism.
At the end of last year, National Public Radio deemed 2011 an extraordinary year for gay rights. Buzzfeed listed 40 reasons why it was the best year for gays ever, beginning with a Gallup poll showing that for the first time a majority of Americans supported same-sex marriage. The list also included the repeal of Don’t Ask Don’t Tell and several firsts for openly gay elected officials. Even the world of professional sports is becoming more accepting: in a recent tweet, Ravens’ linebacker Brendon Ayanbadejo equated support for same-sex marriage with playing in a Super Bowl when asked about his life’s greatest accomplishments.
Simultaneously, we saw a steady legislative assault on women’s reproductive freedom. Continue reading “On Being a Gay Male Theologian During the War on Women by Dirk von der Horst”
