This week, I finished reading The Politics of Reality: Essays in Feminist Theory by Marilyn Frye, a text I had not encountered in my studies of feminism (in literary theory, psychology, philosophy, or theology) until now. In some ways, I wish I would have read it sooner. In other ways, I am grateful for this more recent rendezvous. From my current position and perspective – theoretical and personal – I was, I think, more able to hear the core message Frye conveys than I would have been years ago. I have less to protect now, and my ego is less fragile. In the text, she names the mechanisms around which Western – and patriarchal – cultures are founded. Her argument is fluent and cogent, even as it threatens the stability this culture offers. Our lives are embedded in it, even if our personal ethics point to alternative, feminist ways of living. Frye pushes her readers to live alternatively, so that we can recognize the times that we conspire/feed into/comply with patriarchal messages and clean the residue of servitude off of our skin.
For the purposes of this post, I engage two opposing concepts Frye presents in the text: the arrogant eye and the loving eye. Located in the chapter entitled “In and out of Harm’s Way: Arrogance and Love,” Frye investigates how men in phallocentric culture exploit and enslave women. The opposing, contradictory eyes of arrogance and love directly relate to the experience of shame which effectively serves to subjugate women in patriarchal culture.
Shame functions within what I call a logic of exposure. Shame relates intimately to the concept of being seen. Affectively, shame results from our interest/excitement being partially truncated. For instance, we are drawn to someone (real or imagined); we are interested in their response to us, and somehow something interferes with the desire to connect. Contact is cut off, and interest/excitement partially halted. Shame ensues. We experience that someone (real or imagined) seeing us as other, different, foreign, maligned, wrong, or worthless. We are seen wrongly. This misperception alleviates joy and relates to the gaze of the arrogant eye under which (as the default gaze of phallocentric culture) we often find ourselves seeking approval.
Continue reading “Resisting Shame and Choosing to Live through the Loving Eye by Stephanie N. Arel”
Recently at a discussion of Goddess and God in the World, Judith Plaskow and I were asked if the dialogue across religious difference we embody and advocate in our book is a “liberal thing.” Can it, the questioner wondered, occur with those who do not have a liberal view of religion and religious meaning?
Before he told the story of how his people received the sacred pipe, 
I have recently noticed an interesting thing: just like the Buddhist goal of ending suffering requires consideration of others, so often feminist change requires thinking about other women.
Our first ritual on the Goddess Pilgrimage to Crete is a death ritual in which we honor the memory of those who have gone before us. Like so many things on the pilgrimage, the death ritual evolved. I did not consciously plan to begin with death. Rather, the death ritual inserted itself at the beginning of the tour. Now I understand that the timing is right.
Let’s see if the following course of events makes sense. A few Wednesdays ago, I was thinking about possible topics for this post considering it would be Mother’s Day. In the midst of thought, the warning sirens in Prague began. They were only being tested but, nontheless, I immediately thought of tornados. You see tornados, as awful and devastating as they are, make me think of thunderstorms and lightning. I love a good thunderstorm, the louder the better.
Feminism and Religion 