Black Feminism – Page 3 – Feminism and Religion

Reflections on Researching the Goddess Movement in Britain by Kavita Maya

KavitaMaya I’ve been asked by both academics and Pagans what inspired me to pursue doctoral research on the British Goddess movement: of the many ways that people first click with feminist politics, a story entwined with a ‘spiritual’ impulse might seem unusual, given the slow-to-change secular assumptions of mainstream feminism.

When I reflect on my history, two threads at the core of my early feminist identity leap out: one, the value of thinking and asking questions; the other, ‘feminist spirituality’, which for me describes a profound emotional, intellectual and creative investment in the struggle for a fairer, more inclusive world. Two early ‘click’ moments: as a child, asking persistent questions about the sexist gender roles modeled by those around me (and being told “You’ll understand when you’re older,” which I now recall with a grim irony), and—perhaps unusually—coming across the concepts of patriarchy, feminism and the Goddess by way of 1990s teen fiction about witches. Continue reading “Reflections on Researching the Goddess Movement in Britain by Kavita Maya”

What Dorothee Soelle Taught Me about Creativity by Elise M. Edwards

I’m currently developing a book that considers how theological and ethical considerations in architectural design can define good architecture. My book discusses five virtues related to the architectural design process that promote human participation in bringing out God’s intention of flourishing for humanity and creation. Those five virtues (or values) are: empathy, creativity, discernment, beauty, and sustainability. In the book, I’ll explain how these virtues orient design tasks to the social and ethical aims of architecture.

In this virtual space, I want to have a discussion about what these virtues mean from a feminist standpoint. In my writing, I draw from theological ethics, architectural theory, and feminist theory to emphasize community discernment and participation. It’s fitting, then, to claim opportunities in my work to acknowledge the feminists who have influenced me while also opening up the dialogue to the feminists in this community who continue to inspire and guide me to do my best work. Continue reading “What Dorothee Soelle Taught Me about Creativity by Elise M. Edwards”

A Complicated History by Elise M. Edwards

In my previous post, I wrote about my participation in planning a memorial event for the lynching of a man named Jesse Washington in Waco, Texas one hundred years ago. It prompted me to reflect on the challenge of faithfully remembering a conflicted past. It’s important that we don’t just remember past events, but that we remember them appropriately.

I’m convinced that when we remember the past, we must avoid oversimplifying the stories of what occurred to suit our present day agendas and sensibilities. We have to acknowledge the complexity, tension and conflict in what occurred, and perhaps even our own guilt and complicity in what is still occurring. As a black feminist Christian ethicist, I face this challenge when one aspect of my identity seeks to address a particular issue through a narrative that implicates or denigrates another aspect of my identity. Uncomfortable as it is, I recognize Christianity’s complicity in its defenses of chattel slavery. I recognize women’s support of patriarchy.

I went to a lecture a few weeks ago by Walter Brueggemann, a well-respected Old Testament theologian, titled “The Risks of Nostalgia.” Brueggemann warned us of the dangers of mis-remembering the past. Pointing to texts from the prophets and Psalms, he demonstrated how the people of Israel remembered a past before exile without remembering the difficulties, the exploitative conditions, and the tensions of that time. Excluding these harsher realities allowed them to gloss over the differences among them to unite in hatred and distrust in a common enemy—the one responsible of their present situation. By misremembering, they lamented a version of past that didn’t belong to all of them because it didn’t include their diverse histories. But the singular narrative served a purpose—it furthered their cause, their yearning and motivation to return to the way things were before. Did this cause really serve all those who were yearning for it? It’s a question that comes to mind when I hear women yearn for a pre-feminist era or Christians yearn for an era of Christendom.

Like the Old Testament people of exile, we are in moral danger when we remember the past with a nostalgia that sweeps over the real stories of what happened in the past. We risk buying into a narrative that harms us in its oversimplifcation. A simple solution will suffice if we believe we have a simple problem.

Lynching was not a simplistic problem and the Waco Horror is not a simplistic story. A black man was lynched for raping and murdering a white woman named Lucy Fryer. I’ll admit it. The realities of the story make me uneasy. Jesse Washington confessed to a crime and was found guilty in the court proceedings that preceded his murder. It makes sense to question whether the criminal proceedings were biased and whether his confession was coerced or illegitimate in some other manner. But even if we question his confession or conviction, we shouldn’t gloss over them as if they never occurred. To present him as a purely innocent victim would be to distort the past to serve a cause – and even a cause as noble as community unity or racial justice should not be attained through lies. People of integrity must guard against distorting the past for “the good” because the distortions themselves cause pain and harm.

Fryer’s family is still experiencing pain over her murder which precipitated the lynching. Sadly, their pain is made worse by the remembrances of Jesse Washington. Their pain does not mean we should not remember, but it does mean we cannot, as people of good conscience, romanticize violence or idealize its victims. Some people might make Washington out to be a hero or a martyr, but the organizers of the memorial service didn’t remember him that way. We didn’t cast him as a blameless victim. But we remembered him as a victim, nonetheless.

We didn’t romanticize the lynching crowds and their pursuit of justice, either. Washington was brutally tortured and killed before a crowd of thousands. If Christians are a people who embrace the love and mercy of a God who forgives the worst of sinners, they have to condemn even those crimes committed in the name of justice; crimes committed against criminals.

Noble causes, if they are just, must stand in the truth – the messy, complicated truth that resists casting all our heroes as saints, all our villains as irredeemable sinners. Real humans aren’t characters who wear the white hats and black hats of the old Westerns (or even the white hats of Olivia Pope & Associates on ABC’s Scandal).

When we resist remembering simplistic, nostalgic stories, we can begin to grapple with the reality of how difficult it really is to achieve justice. We can see humankind for who we really are. And maybe then we can ask for help.

We can ask victims to help us heal the wounds that persist. We need their help to understand their pain and the underlying causes we seek to solve.

We can ask for the help of those who study the various aspects of our world and culture—the economists, the sociologists, the historians, the artists, the theologians and ethicists, the criminologists, and the scientists. We can be humble enough to learn what we don’t know about what’s really going on.

And I hope we also ask for divine assistance. Despite their own complicated histories, wrongs, and imperfections, our faith traditions can enable us to do more than merely rightly remember, consider, and observe the problems in the world. They can embolden us with the courage of Harriet Tubman, Sojourner Truth, and Ida B. Wells-Barnett to speak a complicated truth and yet still dare to fight to make this a better world.

Elise M. Edwards, PhD is a Lecturer in Christian Ethics at Baylor University and a graduate of Claremont Graduate University. She is also a registered architect in the State of Florida. Her interdisciplinary work examines issues of civic engagement and how beliefs and commitments are expressed publicly. As a black feminist, she primarily focuses on cultural expressions by, for, and about women and marginalized communities. Follow her on twitter, google+ or academia.edu.

To Work and to Pray in Remembrance by Elise M. Edwards

One hundred years ago, Jesse Washington was lynched downtown in Waco, Texas. Next week, on March 20th, some of my colleagues and I are organizing a memorial service to remember this horrific event and pray for a better future for our city.

We invited submissions of original prayers, poems, spoken-word pieces, music, drama, and other pieces of liturgy for this ecumenical memorial event. We received a number of thoughtful, heartfelt submissions, but we also a question:

“Why in the world do we need a memorial for one person who was lynched?!?! In the reality of things, Jesse Washington was one of thousands of Blacks that were lynched in America during the time period.”

I thought the answer was so obvious that I initially brushed off the question. But as our group proceeded with the plans, I thought about the question and wondered whether our university community would understand why we are doing this. And honestly, in moments of exhaustion when I put off responding to emails, I wondered, too. Why am I doing this?

To remember. We memorialize one person who was lynched to remind us that every single one of the thousands who were lynched was a human being who was killed unjustly.

In the speech “Lynch Law in America,” from 1900, Ida B. Wells-Barnett describes the injustice: “Our country’s national crime is lynching. It is not the creature of an hour, the sudden outburst of uncontrolled fury, or the unspeakable brutality of an insane mob. It represents the cool, calculating deliberation of intelligent people who openly avow that there is an “unwritten law” that justifies them in putting human beings to death without complaint under oath, without trial by jury, without opportunity to make defense, and without right of appeal.”

Wells-Barnett was an African-American journalist and activist for civil rights and women’s suffrage. Her writings and activism advanced anti-lynching campaigns adopted by Black women’s clubs and the NAACP. Unsurprisingly, her work was controversial, even among women’s groups. Wells-Barnett argued that lynching began after the emancipation of slaves to repress “race riots.” When a constitutional amendment permitted black men to vote, lynching was used to violently prevent their participation in state and national elections. When fraud, intimidation, and local policy succeeded in suppressing the black vote, the brutality continued in the name of avenging or preventing rape and assault of white women.[1] For this argument, lawmakers, ministers, and women’s groups accused Wells-Barnett of defending rapists and subverting “justice” for their alleged victims.

She did not defend rapists. (Neither do I.) She condemned a system that used allegations of rape of white women to legitimate hanging, burning alive, shooting, drowning, dismembering, dragging, and displaying black men’s bodies. Some allegations may have been true. Many were false. Despite the veracity of the allegations, the vigilantes tortured and killed men, women, and children in brutal, public ways, and we must not mistake that for any form of justice. Lynching apologists explicitly valued white lives over others. Lynching was, and remains a crime against humanity.

In our own age of campaigns against the impartiality of law and law enforcement, we should remember the lynching victims and the tensions within earlier waves of feminism and the temperance movement over anti-lynching campaigns. We do not have to condone criminal behavior to call for humane law enforcement or prison reform. We can affirm the humanity of accused and convicted criminals in the pursuit of justice. So we remember Jesse Washington and the other lynching victims to engage more consciously in the activism of our time. We remember so that we don’t lose sight of the complexities of our work. We work in remembrance of the many victims of injustice.

We also gather to pray. For some people, prayer is about making requests to the divine. But in a more expansive sense, prayer is communication with the divine. In prayer, we set time aside to connect to something greater than ourselves. It’s our hope that gathering as a community to pray for the future of our city prompts us to see beyond individual concerns. In a liberation ethics framework, as explained by Miguel De La Torre[2], prayer is not limited to individual, private conversations with God in hopes of gaining wisdom and guidance. De La Torre presents prayer as a communal activity that brings together different members of the spiritual body. It involves the critical application of the biblical text to the situation at hand. This involves critical analysis of the social context that gave rise to the text or its common interpretation. So we pray to give us time to come together, to read scripture, to seek God and hear God through other members of our community.

So why are we gathering? Why do we memorialize one person when there are so many others who have been harmed, not just in my local community but all of our communities?

To remember past wrongs.

To commemorate.

To honor.

To inspire.

To call attention to persisting injustices.

To make us mindful in our work.

To provoke us to pray.

[1] This argument about the reasons for lynching is found in several of Wells-Barnett’s essays, but is quite developed in The Red Record: Tabulated Statistics and Alleged Causes of Lynching in the United States (1895).

[2] See Miguel A. De La Torre’s Doing Christian Ethics from the Margins (2^nd Edition, 2014).

Wisdom Fiction (Part 2) by Elise M. Edwards

“There are years that ask questions and years that answer.” from Their Eyes Were Watching God by Zora Neale Hurston

In my previous two posts, I’ve discussed the wisdom that can be found in black women’s literature. Continuing this series, I’m sharing a statement from the most well-known novel written by Zora Neale Hurston. Hurston was an American novelist, folklorist, anthropologist, and cultural critic whose work was first published in the 1920s-1940s. Their Eyes Were Watching God was published in 1937 and has since been reissued and adapted into film.

“There are years that ask questions and years that answer.” This quote is one that has circled around my mind every New Year and every birthday for many years. These times of year are when I’m likely to reflect on the previous year and wonder what has come from it.

Continue reading “Wisdom Fiction (Part 2) by Elise M. Edwards”

Wisdom Fiction (Part 1) by Elise M. Edwards

“I was born in a strange little country town that may be like all other country towns, but I do not know. It was the world I was born to. The world is such a place that you need special things to understand it. I do not think I am a fool, but I do not understand life. It is like I am always standing in the dark somewhere. It could be on the edge of a cliff by a deep ravine… Or on a flat piece of all the land in the world… and I would not know. I would not know whether to step stand still. Either one could be a danger… When I am alone. Some lives are like that. Depending on the kindness of everybody.”

-from “Feeling for Life “ in Some Soul to Keep by J. California Cooper

In my previous post, I wrote about the truths we learn from black women’s literary tradition and from listening to the stories of those we too often ignore. Continuing that reflection over the next few months, I’d like to share some of the lessons from J. California Cooper’s short stories. The quote above is taken from the opening paragraph of one of her works.

Continue reading “Wisdom Fiction (Part 1) by Elise M. Edwards”

Truth in Storytelling by Elise M. Edwards

“[Shakespeare] was an alright writer. I did not always understand him, but some things he said were beautiful and he made some things so clear the way he explained people. But one thing he was wrong about. That ‘To be or not to be?’ is not the first question. ‘What is the truth?’ – that is the question! Then ‘To be or not to be?’ is the second question.”

-from “Feeling for Life “ in Some Soul to Keep by J. California Cooper

This past weekend, I taught a lesson for an adult church group about Christian imagination in the short stories of J. California Cooper. The quote above comes from one of her stories. I was invited to teach a lesson as part of a series on exploring God through literature. It was a delight to participate for several reasons.

Continue reading “Truth in Storytelling by Elise M. Edwards”

Reform? Progress? By Elise M. Edwards

In my class yesterday (a survey of Christian thought and practices), I was lecturing about monastic life in the Middle Ages. Among other points, I mentioned that medieval religious orders provided settings where women could be educated and assume leadership roles (primarily among other women), thinking of Hildegard of Bingen (1098-1179) who was the Abbess of a monastic community in Rupertsberg. Other women medieval writers who developed influential writings, like Mechtild of Magdeburg (ca. 1210-1282) and Catherine of Siena (1347-80), belonged to tertiaries or third orders, which were monastic community for laypersons. This part of the lesson emphasized that monastic reforms around the 12^th century opened religious orders more extensively to women and laity.

Still speaking of medieval reforms, I displayed a picture of Francis of Assisi on the screen at the front of the room. I mentioned that Francis was concerned about the poor and the animals and that he has inspired some contemporary Christians, including the current pope who took Francis as his name. We talked about how both St. Francis and Pope Francis are seen as reformers.

Because earlier in my lesson I’d made a point of speaking of women’s experience, when I spoke about the Pope’s name as a possible sign of renewal or reform, Gina Messina-Dysert’s question “What about the women?” came to mind. In her recent post, she responded to the Pope’s exclusion of many issues that concern women in his address to the US Catholic Bishops. Like Gina, I applaud many of the Pope’s reforms but I am confused about how rarely he is criticized for maintaining the long-held Catholic view that disallows women to be ordained as priests.

Let me provide an example: During the Pope’s visit to the US, one of my students described Pope Francis as “very liberal.” When I interjected that he has not supported the ordination of women, the student laughed and said the pope would be accused of heresy for supporting that! While that may be true, my more immediate concern was that in a classroom of students who are mostly supportive of women in ministry, the Catholic restrictions on the priesthood were seen as a part of the tradition not worth challenging. Why is it that preserving male leadership is excused as a part of the tradition while preserving exclusive marriage practices is something to be challenged? They are interrelated.

As we know from blogs and social media sites, many people who support LGBTQ rights were upset over news stories about the Pope meeting with Kim Davis, the county clerk who was jailed for refusing to issue marriage licenses to same-sex couples. Certainly such a meeting is disturbing to same-sex marriage advocates. But is it surprising? At least one womanist ethicist I know, Eboni Marshall Turman, pointed out in a Facebook discussion that the church has long since been public in its support of male privilege and heteronormativity. My intent is not to single out Catholicism for sexist practices. When recently asked about women’s ordination and leadership in Baptist churches in my own town of Waco Texas, I had to admit that even though ordination of women is permissible and practiced in many of the churches, the number of churches that have called women to the position of senior pastor is shockingly few.

My point is this: When we find teachings in particular religious traditions that justify the exclusion of one group, we should expect to find justifications for excluding other groups, too. In the same discussion I referenced above, Eboni Marshall Turman said, ”Oppressions are compounded and intersectional. If they come for me, it is just a matter of time before they come for you. This is basic theological ethics.”

The experiences of varied groups are not the same; our oppressions and marginalizations also differ. But practices of exclusion are constructed on the same logic that values some persons (the in-group) more than others (the outsiders). Therefore, feminists have a responsibility to advance the well-being and interests of other groups (besides women) who are being marginalized.

Another reason for this advocacy is that many women are included in other marginalized groups. To ignore the intersectionality of oppression is to deny its pervasiveness and the realities of women’s lives. This is why feminists of color are often critical of white feminism. (The recent debate over the photo shoot for the movie Suffragette is a new instance of a persistent critique of white or mainstream feminism. See Rebecca Carroll’s piece on “Suffragette’s Publicity Campaign and the Politics of Erasure”).

To counter the limitations of our own experiences and be consistent in our pursuit of equality, feminists should intentionally cultivate practices of solidarity and coalition-building in our work. I, like everyone else, am often unable to see the inconsistencies in my own practices and teachings without others’ experiences to expand my view. This is one reason I value this Feminism and Religion community. Thank you for the wisdom and practices you offer from your own religious traditions and your own experiences of marginalization. You make me a better feminist through your writings and comments.

Perhaps working together, we can bring about religious reforms that our descendants will recognize in the centuries to come.

Elise M. Edwards, PhD is a Lecturer in Christian Ethics at Baylor University and a graduate of Claremont Graduate University. She is also a registered architect in the State of Florida. Her interdisciplinary work examines issues of civic engagement and how beliefs and commitments are expressed publicly. As a black feminist, she primarily focuses on cultural expressions by, for, and about women and marginalized communities. Follow her on twitter, google+ or academia.edu.

E Pluribus Unum: The Woman From Africa by Stuart Dean

She’s his only savior. African in origin, her figure bears witness to her homeland: her hair twisted in dreads, her lips full, her color dark, her chest broad with pendulous breasts, her stomach flat and firm, her legs slender, her feet broad and ample.

The passage above translates the portrayal of Scybale, the black female slave of the farmer in the poem Moretum, that as discussed in an earlier post, is the source of the phrase ‘e pluribus unum.’ It is reasonable to infer it is a self portrait.

The case for Moretum being the work of a woman (and perhaps incorporating a self portrait) begins with the very fact that it portrays a woman so positively. Portrayals of women in such positive terms in ancient literature are rare. The details are impressive because they seem so real. The form of the description manifests a diagnostic technique (head to feet) well attested in ancient poetry. That includes Sappho’s self portrait (S. 58b), which reads as if composed while standing in front of a mirror, as does this portrait. Continue reading “E Pluribus Unum: The Woman From Africa by Stuart Dean”

E Pluribus Unum and The Unrecognized Black Goddess of Rome by Stuart Dean

E pluribus unum (‘EPU’), which first began to be used by the U.S. in the 18th century, comes from a poem entitled Moretum that until well into the 19th century was generally attributed to Vergil. During those centuries Latin would have been studied from what was the equivalent of today’s elementary school through at least high school. Because Vergil is to the study of Latin what Shakespeare is to the study of English, Moretum would have been read by anyone lucky enough to receive formal education in those centuries–mostly boys–including the white sons of slave owners.

Those boys, however, would have been motivated not just to read, but to memorize Moretum. That is because Moretum, through a variety of clues, encourages allegorical interpretations, one of which is that it celebrates the sexual intercourse of a single white farmer and his sole companion, his black female slave. Such an interpretation requires ignoring the clues that the author thinks of such sex as rape (as anyone other than a male slave owner would); those clues lead me to think the author may have been a woman.