Education – Page 5 – Feminism and Religion

Education as Resistance by Dawn Morais Webster

Ivy Helman’s recent commentary (((Israel))) criticizes what she sees as “a new form of anti-Semitism” from organizations such as Jewish Voices for Peace in their advocacy of the Boycott, Divest and Sanction (BDS) movement. So I begin this account of a recent visit by two Palestinian students to Hawaii with a reminder that the BDS movement is simply using the tools of nonviolent resistance to pressure Israel into giving Arab-Palestinians what Israel insists on for itself: equality, freedom, peace, justice and access to their homes and properties as stipulated by UN Resolution 194. Israel’s continuing land grabs speak to Israel’s sense of impunity. The two Birzeit University students provided a first hand account of what life under Israeli control means to them and their families. It was the kind of opportunity “to share and learn” that Helman says is necessary. And it only reinforced the importance of the BDS effort.

Mai Hasan and Noor Daghlas, students participating in Birzeit University’s Right to Education (R2E) Tour of American universities have stories to tell that are chilling. Stories that make you wonder why you are still in your seat, instead of running out screaming for someone to do something. To stop the madness that is the Israeli occupation of Palestine. Yet both students speak of their experiences with the matter-of-fact intensity of activists who have come to terms with the fact that their journey is long, and that they have survived, while many have not.

“I am here, not to speak about myself, but to speak for those who are no longer with us,” said Mai Hasan when asked whether she herself might face “administrative detention” after the tour. Since the year 2000, the Israeli government has imprisoned over 7,000 Palestinian youth, many for asserting their right to education. Mai, who graduated shortly after her return home, said without hesitation: “If I am arrested because of the truths I tell about the occupation, I will accept it proudly.”

Both students bear witness to the truth that Freedom is a Constant Struggle, the title of Angela Davis’ latest book. They were at the University of Hawaiʻi at Mānoa recently, with the renowned scholar at the same table, speaking to a packed room. The panel discussion took place just a few hours before Davis delivered her keynote address as the spring 2016 Dan and Maggie Inouye Distinguished Chair in Democratic Ideals to an overflow crowd at the Kennedy Theater. The two young Palestinian undergraduates talking about their life under siege in their own homeland, in conversation with the lifelong activist in front of an audience in Hawaiʻi, one of the places made American by occupation, was a statement of what Davis calls the “intersectionality of struggles.” As Cynthia Franklin, professor in the English department at UH Mānoa and organizer of the visit, said in introducing the panel, the event could be viewed through the lens of Davis’ own words that “It is in collectivities that we find reservoirs of hope and optimism.” Continue reading “Education as Resistance by Dawn Morais Webster”

Parenting with the ‘Same Words’ by Sara Frykenberg

Teaching and talking with my daughter, I find myself revisiting the subtle and not so subtle kyriarchial language in my own upbringing in ways that I do not when speaking to other adults with my very intentional and well-trained adult language. Parenting sometimes feels like a trip back in time where I remember and more readily feel my joy of singing particular songs or reading particular stories, simultaneously feeling my inner feminist and adult self cringe at the messages in too many of these stories.

Sara Frykenberg Last month I shared a lesson a student of mine taught me about subjugated knowledge and the colonized mind. This month, I would like to continue in a similar grain and consider how we share the practice of oppression through language, and particularly, as we teach language to our children. Working to counter kyriarchy in my parenting, I often find myself asking, what I am really saying, reading, or singing to my daughter?

I walk with my daughter almost every morning, and as new parents are often encouraged to do, I try to talk to her continuously about a variety of topics. While I do talk to Hazel about meaningful things, like my hopes for her, stories about her family, the joys of reading, etc.; most days my monologues are inspired by whatever we happen to walk by at the moment.

One morning we talked about the differences between fences, gates and walls, their purposes, and the different materials from which they are constructed—I was really reaching on this day. We repeatedly talk about the flora and fauna. I have discovered that there is what feels like an inordinate number of avocado trees in the say, six square blocks surrounding our apartment. How do the people who live here eat all of these avocados? Do they eat them? Do they let them rot on the tree? This seems like a terrible waste of avocados, though there is one home with a bin in the front yard with a sign that says “free avocados,” in which the homeowners leave the fruit for neighbors and passers by like Hazel and myself.

This may seem silly and often, the discussions are silly, but taking to heart what I have learned from liberative feminists, post colonial scholars, and semiotics, I also critically observe how and what I say. One day, trying to make it fun to point out different plants and bushes, I pretended to be an announcer for kind of a nature show. Somewhere in-between introducing the “the deadly oleander,” and “a lovely variety of cacti,” it occurred to me that I was actually engaging in a kind of trope for a travel narrative. It wasn’t that I was saying anything particularly oppressive or colonial; rather, I realized my tone, my ‘how,’ came from the stories of my own youth—it was a kind of cross between stories related to “Dr. Livingston, I presume,” and Crocodile Dundee. Continue reading “Parenting with the ‘Same Words’ by Sara Frykenberg”

STEM and Sexism: Pedagogical Responses to “Chilly Climates” by Sara Frykenberg

Another way to put this: there is nothing inherently competitive about the study of mathematics. The classroom is competitive in order to create a particular kind of graduate—one who engages in a particular [dominant] culture. Liberative pedagogy challenges the ways that classrooms are run in order to challenge the dominant culture.

Sara Frykenberg Recently, a friend of mine sent me a journal article entitled, “Are STEM Syllabi Gendered? A Feminist Critical Discourse Analysis,” and a response to the research from a rather conservative publication, the National Review: “Female Researcher: We Must Make STEM Courses ‘Less Competitive’ to be more ‘Inclusive’ of Women.” Not a feminist or feminist scholar himself, his question to me was whether or not the author of the original research article, Laura Parson, was sexist and/or racist for suggesting that course syllabi needed to be, or rather sound, less “difficult,” less competitive, etc.

For those of you who don’t know, STEM educations refers to education in Science, Technology, Engineering and Mathematics; and within the United States, women are significantly underrepresented within these fields. I share these articles and my friend’s question in this blog because I believe there is a common misconception that feminist and other liberative educators are arguing that we need to make courses “easier” or “less intimidating” in order to create inclusion. The implication here, that somehow women and/or people of color need an easier course, can be understood as a sexist and racist assertion of inferiority. However, this common critique misses its own investment in kyriarchal codes. Conflating masculinist pedagogical practices with academic rigor, this circular logic redirects the responsibility for inclusion onto the oppressed themselves as though the supposedly “intimidated minority,” is deficient, not the exclusivist language and practices that reinscribe power for particular people and particular ways of being. Continue reading “STEM and Sexism: Pedagogical Responses to “Chilly Climates” by Sara Frykenberg”

Slant the Truth by Esther Nelson

esther-nelson Seems to me that our society nowadays “believes in” slavishly following step-by-step instruction found in “how-to” manuals. By following such rigid-like instruction, we hope to find meaning that enables us to live fulfilled lives. This became evident to me (all over again) during a recent departmental meeting at the university where I teach. We put aside discussion of items on the agenda because our director had invited a guest speaker, the Vice President of the Division for Inclusive Excellence, to talk to our group about “equity and inclusivity.”

In the wake of the University of Missouri students’ complaints (Fall 2015) regarding persistent racism (among other things) and their demand for more inclusion within the university, a group of students recently made their way into our university president’s office to demand change. More Black professors. More Black counselors. Cultural training on campus. After listening to the students, the president invited them to participate in an upcoming forum on diversity and inclusion, promising that his staff would work to get them excused from class. Continue reading “Slant the Truth by Esther Nelson”

Remembering to Be Thankful by John Erickson

Remembering to be thankful may just be a privileged illusion that individuals in positions of power get to write about in the December of each year to self-congratulate themselves about being actually able to be able to be thankful. It may just seem like people who write about being thankful are complaining or pontificating that being thankful is in itself a chore.

WEHO CA (June 7, 2015)©2015 Rebecca Dru Photography All Rights Reserved www.rebeccadru.com — WEHO CA (June 7, 2015)©2015 Rebecca Dru Photography All Rights Reserved
http://www.rebeccadru.com

With the holidays just around the corner and the frazzled, crisp ping of anxiety, rush, and panic take over the air around us, it is easy to forget to stop and “smell the roses.” In times where teaching positions continue to shrink and more universities switch to adjunct labor, fees and class costs continue to rise, or just simply life becomes a little more complicated, due to the nature of balancing life, activism, work, friendships, or relationships, remembering to remind myself to be thankful is another task, I find adding to the never-ending list of stuff I always seem I have to do.

However, remembering to be thankful, scheduling it into one’s daily schedule are vital to our success as new and emerging faculty or activists or just in general because being thankful reminds us that we have aspects of our lives that are worth being thankful for. Remembering to be thankful proves that we are in some way, connected to a larger sense of life that, at times, grants our wishes, wants, or desires, brings us despair, and then allows us to get through it, or even makes us feel alive.

As I sit back and look at the personal and professional landscape around me I understand that I have a lot to be thankful for both consciously and unconsciously. Most recently at AAR, I participated on a panel in response to Bernadette Barton’s Pray the Gay Away. During the course of our panel, the conversation of chosen vs. biological families came up. Most recently, my mentor and panel moderator, Dr. Marie Cartier, talked about the same topic here on FAR and the difficulties many of us experience in regards to our chosen families vs. our biological families. With the holiday season all around us, and regardless of what or if, you celebrate it or not, it is quite hard to get away from it all without realizing who your “family” is and whether or not you’re close or connected with them can be traumatizing during these times where we’re taught or expected to be with them.

After our discussion on the panel and then at the hotel bar, people discussed the pains and traumas in relation to not having a biological family to go home to during the holidays. Sitting there and listening to the conversations, I realized that, for once in my life, I had nothing to say. Continue reading “Remembering to Be Thankful by John Erickson”

Thoughts on Race and Being Jewish by Ivy Helman

When studying the Shoah, it is extremely important for teachers to introduce students to the 1800s concept of race “science,” which is what I have been doing in my classes over the past few weeks. An American and European development, this “science” was deeply connected to the development of racism. Through a “scientific” method, humans were classified based on certain characteristics (i.e. head size, posture, gait, etc.) and traits (i.e. aggression, passivity, even temperament, etc.). Physicality was linked to personalities that were “typical” as well as desirable or undesirable.

Race “science” supported the slave trade, colonialism and the exhibition and exotification of non-European peoples. In the case of the Shoah, race “science” was heavily relied upon by the Nazi Regime in their propaganda, law and ideology. For the Nazis and all nations under their purview, “Jewish” was a racial identity, “scientifically-proven” through measurements and observations and set out by the Nuremberg Laws of 1935, previous and subsequent anti-Semitic decrees and the systematically-planned extermination of 6 million of us.

Continue reading “Thoughts on Race and Being Jewish by Ivy Helman”

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.

Ode to My Twenties by Anjeanette LeBoeuf

Anjeanette Society has created this vortex of fear surrounding women aging. Yet, as I turn 30, I am only feeling awe. Awe over everything I accomplished in my twenties and awe in all the things yet to be realized in my thirties. The interesting thing is how other people are experiencing me turning thirty. Some are reminiscent of their twenties or how their experienced their thirties. Others start to bring up certain things which are apparently still lacking in my life. The biggest ones are a husband and children. They look at my eve of thirty-hood as the clock ticking away on me finding love and most definitely on my biological clock.

Continue reading “Ode to My Twenties by Anjeanette LeBoeuf”

Two Wrongs Don’t Make a Right by John Erickson

Kim Davis does need a lot of things but saying of suggesting that she needs a haircut, a makeover, or even to lose weight, makes you and those that continue to repeat it no better than she is; to state such statements doesn’t purport the ideal that #LoveWins, which took over social media just mere months ago, but changes the whole narrative to symbolize that sexism and hate are more important than love and equality.

Kim Davis, the defiant county clerk, is currently sitting in isolation in a jail cell after refusing to issue marriage licenses to same-sex couples in Rowan County, Kentucky, even after she was ordered by a judge to comply with the Supreme Court’s ruling on same-sex marriage or be held in contempt of court.

Everywhere I turn on both social media or in person people are talking about Ms. Davis, her actions, personal history and for some weird reason her hair and looks. I’m all for individuals taking a virulent stand against an individual who chooses to not uphold the law of the land as well as continually acting in an unjust discriminatory way but bringing her looks or anything else about her physical appearance into the narrative is not only just plain wrong it is sexism in its worst form. Continue reading “Two Wrongs Don’t Make a Right by John Erickson”

This “Diversity” Thing by Esther Nelson

esther-nelson

I find a whole lot of hoopla swirling around this thing we call “diversity.” By and large, these days people readily admit to being “for” diversity. A former colleague of mine, though, became exasperated with the trite, mechanical way many people rally around the concept, claiming to be firmly planted in the “diversity camp.” He would say, “Diversity? How can you be against it? It just is.”

So, what do we mean when we say we are “for” diversity? I think, at least in part, we are saying we want to see the variety of genders, races, ethnicities, and classes living in our communities permeate every aspect of our institutions. People’s “particularities”–their background (education, sex/gender, race, ethnicity, dis/abilities, and class)–shape and color their perspectives. By incorporating the wide swath of humanity into the public sphere, making room for everybody to contribute to society what is uniquely theirs, not only enriches us, but makes for a more equitable world. After all, when your voice is “heard” and when you see yourself reflected in the wider culture (legal rulings, the arts, economic policies), you are less likely to feel disenfranchised.

Continue reading “This “Diversity” Thing by Esther Nelson”