Sappho is the first Greek author to attest to the usage of frankincense. The word she uses to refer to it (libanos) is what comparative linguists call a ‘loan word,’ in this case from ancient South Arabic (the root meaning of which is ‘white’), the language spoken in the only region in the world still now, as then, where the trees grow that produce the resin that is frankincense (the finest being White Howjary from near Salalah Oman).
This was long before Amazon Same-Day Prime: that frankincense even made it to where Sappho was is astonishing given the thousands of miles of desert terrain that had to be covered. That fact plus the fact that Sappho chose to use the Arabic word for frankincense suggests it must have been of special importance to her. How important can be seen in the power she attributes to it. In one prayer poem (S.2, composite translation and very brief notes here) she completes a stanza by referring to frankincense burning from Aphrodite’s altars; she completes the very next stanza with a reference to ‘sleep falling.’ The parallelism implies a reciprocity: the smoke goes up, the sleep comes down and a stanza later, there is Aphrodite. Continue reading “Sappho, Frankincense, and Female Spirituality by Stuart Dean”
To speak ones truth is oftentimes a difficult and nearly impossible act. However, to live one’s truth, on a day-to-day basis, is an aspect of life that has become so foreign to individuals who have become so comfortable in their own skin that I fear the activist and social justice roots that we all claim to hail from have fallen at the wayside and been replaced by complacency and reductionism.
I’m deeply troubled by some of the anti-trans and anti-queer commentary that has been taking place on some of the comments on this blog in recent months. I’ll never forget when this project first began—talking with the founders about its original purpose: to bring the “F” word back into the mainstream religious discourse and more importantly, to be a place where scholars, young and old, senior or junior, could write, collaborate and eventually converse with across cyberspace.
However, in recent months, I’ve found myself being more of a watchdog rather than a frequent commentator on issues pertaining to feminist religious discourse. I’ve found myself reading comments about issues I may not frankly identify or agree with just to make sure that the cisgendering or anti-trans narratives do not become symbolic of what this blog is now rather than what was supposed to be at the beginning.
When I sat down to write my very first post I was scared. I was terrified that feminists from all communities would see me only as I appeared and not for whom I actually was. I was afraid that all I had worked for throughout my life would be moot with the first bad comment on one of my posts. While all of those fears were real and valid they quickly faded away as I was embraced by this community and many others for my passion rather than my gender; my life’s work rather than my privilege; and more importantly, the personal mission to make the world a safer and better place for women and girls everywhere.
To speak ones truth is oftentimes a difficult and nearly impossible act. However, to live one’s truth, on a day-to-day basis, is an aspect of life that has become so foreign to individuals who have become so comfortable in their own skin that I fear the activist and social justice roots that we all claim to hail from have fallen at the wayside and been replaced by complacency and reductionism.
Caitlyn Jenner’s story is one that many individuals, often not highlighted on this blog, know all too well. Caitlyn Jenner’s story and personal experiences are valid and for members of the feminist community to refer to her as not “feminist” or merely as a man “masquerading” as a woman while still utilizing his privilege from being biologically born as a man is troubling and the root of the problem facing many trans individuals today when they’re negotiating coming out as their true selves.
Trans individuals face a cadre of other horrible social, physical and mental statistics that oftentimes lead them to be more likely to self-harm. However, as feminists, isn’t it our job to make sure that all groups have access to the same freedoms rather than working towards denying it for certain groups while trolling the comments sections of posts?
Shakespeare said: “To thine own self be true” and for those of us who identify with the Golden Rule, if we no longer treat others as we would like to treat ourselves, then we really have failed as feminists; and if the comments on recent blogs are any indication, we still have a long way to go before all voices can feel welcomed not only on FAR but also in the world at-large.
John Erickson is a Ph.D. Candidate in American Religious History at Claremont Graduate University. He holds a MA in Women’s Studies in Religion; an MA in Applied Women’s Studies; and a BA in Women’s Literature and Women’s Studies. He is a Permanent Contributor to the blog Feminism and Religion, a Non-Fiction Reviewer for Lambda Literary, the leader in LGBT reviews, author interviews, opinions and news since 1989 and the Co-Chair of the Queer Studies in Religion section of the American Academy of Religion’s Western Region, the only regional section of the American Academy of Religion that is dedicated to the exploration of queer studies in religion and other relevant fields in the nation and the President of the University of Wisconsin Oshkosh’s LGBTQA+ Alumni Association. When he is not working on his dissertation, he can be found at West Hollywood City Hall where he is the Community Events Technician and works on policies and special events relating to women, gender, sexuality, and human rights issues that are sponsored or co-sponsored by the City of West Hollywood. He is the author of the blog From Wisconsin, with Love and can be followed on Twitter @JErickson85
It was 2004 during the first semester in one of my classes for the master’s program when my TA presented a lecture on feminist critiques of atonement and introduced me to the writings of Mary Daly. It was my first introduction to feminism as theory and theology, and my first introduction to Mary Daly the writer.
Mary Daly was the first woman to preach at the Harvard Memorial Chapel in its three-hundred and thirty-six year history, back in 1974. On that occasion and in cahoots with some of her graduate students of the time, Mary Daly took the opportunity to invite people to give physical expression to their exodus from sexist religion by walking out of the church with her that day. Thinking that she would be leading the way out the door, she was surprised to find that people were very much ahead of her. She walked out of that church, out of sexist religion, as one among many who were ready to take their “own place in the sun.” This exodus, the act of leaving behind the silence and alienation from one’s own voice and from one’s own be-ing that is perpetuated by the prevailing patriarchal structures of church, is a choice I commit to make every day as I stay on the boundary of Christianity and church. Continue reading “From Mary Daly to the Emerging Church – An Unlikely Dissertation Trajectory by Xochitl Alvizo”
“Why do you stay?” It is a question I am often asked when I reveal my Catholic feminist identity. It is not lost on me that such a question is one that is often posed to women in abusive relationships. First, let me say, I don’t ever think it is appropriate to pose such a question to women experiencing domestic violence. This said, I also want to be clear that I in no way view my relationship with my faith as abusive.
Yes, the Vatican is patriarchal and it is true that women are relegated to the underside of dualism in the Church. There are so many ways that women are oppressed in Christianity and there are many issues that need to be reexamined – and from a non-male perspective. Nonetheless, I believe that the foundation of my faith offers a very different message; one that is liberating and honors my gifts as a person and as a woman.
Working on my latest project, the anthology Faithfully Feminist: Jewish, Christian, and Muslim Feminists on Why We Stay, has been an incredibly rewarding experience. First, co-editing alongside Jennifer Zobair and Amy Levin has been truly a gift. And then, to have the opportunity to engage the stories of so many amazing women has been powerful, heartbreaking, uplifting, and so much more. It is in one another’s experiences that we see ourselves and find that we are not alone and that has certainly been my experience with this project.
Katharine (Kate) Bushnell (1855-1946) was by any measure a remarkable figure in the history of Christian feminism. A global anti-trafficking activist and author of God’s Word to Women, a fascinating feminist theology that recasts the entire biblical narrative as a story of liberation for women, Bushnell was once widely known throughout the late-nineteenth-century Protestant world.
A Midwestern Methodist, Bushnell came of age in Evanston, IL. After a brief stint as a medical missionary to China, she helped launch the American “social purity” movement by leading a dramatic exposé of the trafficking of women in Wisconsin lumber camps. Drawing attention to the injustices women faced under the Victorian sexual double standard, Bushnell helped break the “conspiracy of silence” that inhibited discussion of sexuality among “respectable” women and men. She then took her activism overseas, where she exposed the abusive practices of the British army in colonial India, particularly when it came to the confinement and abuse of local women in military brothels. Continue reading “Katharine Bushnell—The Most Important Christian Feminist You’ve (Probably) Never Heard Of by Kristin Kobes Du Mez”
On Monday, the picture was on my Facebook feed again: The picture of a girl lying face down in the grass under a police officer pressing his knee in her back. It was from the video of an African-American teenager being pinned to the ground by Eric Casebolt, the police officer in McKinney, Texas who was responding to calls about a pool party. When I saw the picture this time, it was in a screenshot with these words below it:
“Funny how a 14 year old bikini-clad black girl being publicly assaulted by an adult male does not accrue mainstream feminist outrage.” – Yohanna
The screenshot was taken of a post to Yohanna’s Twitter account (@maarnayeri). I don’t know her, but she troubled me.
If you haven’t seen the images we’re talking about, you can view the video here with a description of what is concurring or below from YouTube. I was reluctant to watch the video. It seems voyeuristic to view this young woman’s suffering and screaming. And, if I am honest with myself, it also seems useless. Viewing this from my computer screen, I’m in no position to help her. I hear her cries and it make me cry too. But I can’t push him off of her. When other teens tried to come to her defense, Casebolt pulled a gun on them and chased them. I don’t even have the power to get him fired from his position of authority immediately. No, we must have the investigations and inquiries and due process that seems so indiscriminately afforded to the privileged. Casebolt was put on administrative leave on Friday, and on Tuesday June 9, he resigned.
So how should I respond?
I had a conversation with one of my closest friends a couple days ago that provoked me to reflect on what to do when I’m conflicted about how to respond. Her background is in acting and theatre, and now she is a pastor and artistic director of a Christian church and arts initiative who believes in supporting arts, imagination and creativity. In our conversation about discerning the next steps in our lives, she was reminded of a book by Samuel Wells that proposes “theatrical improvisation as a model for Christian ethics.” That reminded me of books I’ve read that talk about musical improvisation or call-and-response as model for living, and some pieces I’ve written about that. Inspired by ethicists and theologians including Emilie M. Townes and H. Richard Niebuhr, I believe that to answer the question of how I should respond, I must first answer ‘What’s going on?” An improvised response or a fitting response is the response to what is already occurring. We must look at the situation critically to respond appropriately.
What’s going on in this video and the controversy surrounding it? I am certainly not an impartial or all-knowing observer, but here’s what I see:
A white man forcibly throws an unarmed, African-American teenager to the ground yelling “On your face!” We can see that she is unarmed because she is wearing a bikini.
The man is a police officer. He is upset that his authority is being challenged. Other officers are present and seem to be asking questions, but the violent one seems out of control and frantic, running around and yelling. He escalates the situation when he throws the girl to the sidewalk, which causes an outcry in the crowd.
As the video went viral, there were many protests and online statements against this violent event, but also statements of support for the officer. And sadly, I agree with Yohanna’s assessment. I may have missed it (and I hope I did), but I didn’t see a broad, mainstream feminist response against this violence.
I’m a feminist. I’m a black feminist. I’m a Christian feminist. I may not be a mainstream feminist (depending on your definition), but I’ll express my outrage anyway. It is sickening to watch his treatment of this teenage girl. This man’s mistreatment of a young black girl’s body is chilling. It is wrong and he should be held accountable for it.
I don’t think outrage is enough. But outrage does express that our moral sensibilities have been awakened and that we recognize that something profoundly wrong has occurred. In the face of comments that say she deserved this treatment, we as feminists must insist on the officer’s wrongdoing. “She had it coming.” “She incited him.” As feminists, we know that these kinds of statements are used in cases of rape and intimate partner violence to explain away violent actions and to shift the guilt from perpetrator to victim. The backlash against feminists and others who oppose these explanations argues that we ignore the victim’s responsibility or agency.
Bloggers and social media users know all too well the horrific statements that often appear in the comments section of online posts, videos, and articles. One comment I saw about the McKinney video says that the girl was “sassing back” at the police and that “if she wants to talk like adult then she’s going to be treated like an adult.” This kind of justification makes my blood boil! Sassing back is speaking up and saying something to an authority figure when you are expected to be silent. While the term sassing back doesn’t exclusively apply to women and girls, it is nonetheless a phrase with gendered connotations. How many boys are called “sassy”? Is it that no one had the right to say anything to this officer running around yelling at black teen boys to sit on the ground, or is it that this black female should have kept quiet? Regardless, throwing an unarmed person to the sidewalk for supposedly saying something disrespectful is not justifiable behavior to adults or children.
I wish I knew more about what’s going on and how to respond to the violence I see in the world. I know these perennial questions subvert easy answers. I only have a partial response. I am responding with outrage and questioning and take this to my feminist community and into my spiritual practice. “What’s going on?” and “How should I respond?” are questions I ask God. I pray for justice. I pray for God’s presence in the outrage and in the investigations, and in the lives of those children who were violated.
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.
In a repetitive culture of abuse and silence, is it really shocking to find out that an individual who preached such hate and discontent for others actually perpetuated other forms of heinous abuse against others?
In 2013, I wrote an article about the then latest reality TV scandal featuring A&E’s Duck Dynasty’s Phil Robertson and his rampant foot-in-mouth disease that caused him to express, in the pages of GQ, his true distaste for the LGBT community and specifically for the sexual proclivities of gay men.
Now, two years later in another reality TV show, TLC’s ’19 Kids and Counting’, it isn’t star Josh Duggar’s anti-LGBT statements getting him into trouble but rather his sexual assault and molestation of 5 girls, including two of his sisters. However, while the Internet explodes with attacks against Josh Duggar and his Quiverfull background, it is vital to remember that the silence that he and his family inflicted upon his victims since 2006 has not only been ongoing since then but is also being reemphasized today with each keystroke focusing on the assailant rather than the victims. Continue reading “The Religiosity of Silence by John Erickson”
Who was Mary Magdalene? The first thought of many today is that Mary Magdalene was a repentant prostitute. But was she? Until the third century, Mary was considered an “apostle.”
Mary as an apostle posed a threat to the early Church patriarchs who denied women all authority in the Church. In addition, by early in the first century C.E., Mary Magdalene had become associated with Christian thought identified as heretical by the Church. The easiest way to eliminate Mary’s importance was to cast aspersions on her moral character.
In January 2015, I presented at the LGBT Faith Leaders of African Descent‘s third annual forum in Harlem, NYC. As an ally, I was honored to be invited. The theme of the forum was “Ain’t No Hurt Like Church Hurt.” I spoke about becoming an ally as wekk as about sexuality in Islam and among Muslims. However, what I learned while listening to other speakers and audience members will stay with me for life.
I have Christian family members who are gay and have dealt with church hurt because of it. Yet, it is not something I ever witnessed up close or spoke in depth about with them. Being Muslim, heterosexual and cisgender at the conference made me feel like an outsider yet everyone treated me as an insider. I felt as if I were witnessing pain I had no business seeing yet I felt obliged to witness and testify to it. So many people stood up to talk about their church hurt. There were so many tears of great pain and rejection shed during the conference. Everyone there was a great example of resilience. Throughout the day, I just kept thinking how blessed I was to be in the company of such wonderful, embattled, yet humble and loving people. Continue reading “LGBT Faith Leaders of African Descent by Jameelah X. Medina”
In my previous post, I wrote about the importance of rituals. The rituals of the Easter season helped me process some difficult emotions. The way that rituals mark time and demonstrate consistency has been a comfort for me when facing new challenges and settings. But I am quite aware that rituals can become empty. In one of the comments to that post, a woman named Barbara responded, “There came a time for me when familiar and meaningful ritual no longer made sense. I had changed in understanding of what the ritual symbolized and celebrated. And haven’t found new rituals that make sense for me now…or at least I’m not aware of any.” Barbara’s remarks capture not only the loss from no longer being able to relate to existing rituals after life changes, but also the difficulty in finding or creating new rituals to take their place. I thanked Barbara for her honesty and decided that this post would continue the discussion, focusing more on discovery and creation of new rituals.
As I was preparing that post, I watched an episode of Call the Midwife that prompted me to reflect on the need to create rituals when existing ones just don’t work. Call the Midwifeis a BBC-PBS show about nurses and midwives living in a convent in London’s East End at the end of the 1950s and early 1960s. The show is based on the memoirs of Jennifer Worth, and it does a better job than most primetime dramas of showing female characters’ experiences the joys and challenges of their professional lives and personal lives. As it is set in a convent with several characters who are both nuns and midwives, the show also explores the theme of vocation. What does it mean to be called to the religious life? Called to nursing? What does motherhood demand? Continue reading “The Importance of Rituals (Part 2) by Elise M. Edwards”
It was 2004 during the first semester in one of my classes for the master’s program when my TA presented a lecture on feminist critiques of atonement and introduced me to the writings of Mary Daly. It was my first introduction to feminism as theory and theology, and my first introduction to Mary Daly the writer.
“Why do you stay?” It is a question I am often asked when I reveal my Catholic feminist identity. It is not lost on me that such a question is one that is often posed to women in abusive relationships. First, let me say, I don’t ever think it is appropriate to pose such a question to women experiencing domestic violence. This said, I also want to be clear that I in no way view my relationship with my faith as abusive.
Katharine (Kate) Bushnell (1855-1946) was by any measure a remarkable figure in the history of Christian feminism. A global anti-trafficking activist and author of God’s Word to Women, a fascinating feminist theology that recasts the entire biblical narrative as a story of liberation for women, Bushnell was once widely known throughout the late-nineteenth-century Protestant world.
In 2013, I wrote an 
Feminism and Religion 