Feminism – Page 92 – Feminism and Religion

Birth, Death, and Regeneration: Why I Am Only a Kind of a Buddhist by Carol P. Christ

In a recent blog describing conversations with my friend Rita Gross, I said that I think of myself as a “kind of a Buddhist” because I have given up a great deal of the ego(tism) described by Buddhists. I also remarked that “I must be a Buddhist after all” because I accept my finitude and do not fear death. At the same time, I said that the idea of a relational world coheres with my experience and is more satisfying to me than the Buddhist theory of nondualism. When I speak of a relational world, I am referring to the worldview of process philosophy.

One of the central insights of Buddhism is the concept of “dependent origination.” This means that “no thing” exists in and of itself: “all things” are related to and dependent upon “other things.” One of the key assumptions of western philosophy is that “things” exist in and of themselves: all things have an single, unchangeable “essence” or “nature.” Buddhism considers this assumption to be false: if all things are dependent on other things, then they cannot finally be separated from the web of dependence in which they exist. Buddhism insists, moreover, that the interdependent world is in flux. This means that what a thing-in-relationship is in one moment changes in the next.

Process philosophers, including Whitehead and Hartshorne, recognized that Buddhism affirms a central truth that western philosophy has denied: the truth that life is in flux and that no individual exists apart from or independent of others. Continue reading “Birth, Death, and Regeneration: Why I Am Only a Kind of a Buddhist by Carol P. Christ”

Artemis As Artemisia: Ancient Female Spirituality & Modern Medicine by Stuart Dean

Detail of Artemis from a 5th century BCE Attic Vase (Museum of Fine Arts (Boston))

The 2015 Nobel Prize for Medicine was awarded in part to a Chinese woman (Tu) for her identification and isolation to treat malaria of a chemical known as Artemisinin. The name of that chemical derives from the fact that it is found in varying amounts in the ‘family’ (technically, genus) of plants known as Artemisia. The name of that family derives from its association with the goddess Artemis.

Because Tu’s work began in China in the 1960s it is understandable that even if she knew this about Artemisia (a term I use to refer to any one plant or all of the plants of that family) it would not have been a ‘careerbuilder’ for her to point it out to those for whom she was working. It was bad enough that she was a woman. At that place and time, however, if she had said or done something that could be associated with Western culture her name might not even be known today.

Nevertheless, because those awarding the Nobel Prize are free from discrimination or intimidation, it is startling that in the explanation provided for the award no mention is made of the Western legacy of Artemisia. To begin with, the very fact that the Prize was being awarded to a woman for a plant named after a goddess should have elicited at a sense of uncanniness that arguably deserved mention. Be that as it may, the failure to mention that Artemisia has a long history of being used medicinally in the West not only as an insect repellent but also to treat fever–a common symptom of malaria–is simply inexcusable. Continue reading “Artemis As Artemisia: Ancient Female Spirituality & Modern Medicine by Stuart Dean”

All Male Panels and Feminist Movement Building by Vanessa Rivera de la Fuente

Making visible gender inequities in the accessibility, acquisition, and transmission of knowledge is essential to breaking ceilings and barriers that prevent women from full participation. This is especially critical in religion, an area in which Patriarchy has bashed women in a systematic, deliberate and cumulative way throughout history.

The current dominant discourses about Muslim women: idealization (sustained by religious patriarchy) and demonization (which corresponds to a Western vision) universalize their own particular way of seeing reality through privilege and representation of female otherness and don´t give women a voice or the chance to declare an epistemic space, meaning a symbolic place of discussion where our experiences with knowledge are relevant.

This is why initiatives like “Not More All Male Panels” and other similar are important. Who dominates knowledge, manages explanations and represents reality is important. If women are excluded, then it is as if women do not exist. The inclusion of women in knowledge serves two purposes: one is simply our presence in instances where knowledge is produced; the other, which my reflection is about, concerns appropriation of knowledge and spaces via movement building.

Panels, Ceilings and Walls

A few weeks ago I participated in a panel to discuss women and feminism in religion. One of my peers spoke to me about the perception of Islamic Feminism. To paraphrase my fellow panelist:

In ‪‎Islamic‬ ‪Feminism‬, your voice is ignored and disposable, because you lack all of what gives one authority in that field– You are a Latina, living in the South, with no formal education in Islam. You have no Arab/Asian name and you speaks Spanish. In a Feminist world that should be ‪‎Intersectional‬ and ‪Decolonial‬ by definition, you’re a woman racialized in contrast with you peers. If not, tell me in how many lists of Muslims Feminist your name is written.

That was hard to hear, but led me to think that the struggle against our lack of presence in matters of knowledge has not only to do with visibility, but also with access and representation. In this sense, I wonder: who is in charge of knowledge in Islamic Feminism? What are the possibilities for any Muslim woman to become a scholar? This is still something only privileged women seem to be able to do. Continue reading “All Male Panels and Feminist Movement Building by Vanessa Rivera de la Fuente”

Can You Imagine a Society of Peace? by Carol P. Christ

As war and the fruits of war, including hatred and the desire for vengeance, threaten our human community, I take this opportunity republish a vision of a Society of Peace. If we cannot imagine a Society of Peace, we will never be able to create one. Can you imagine that:

As a child, you would not have to fight with your sisters or brothers for your father’s or your mother’s attention. You would not have one mother but many as you would be raised in a large extended family. Both girls and boys would be equally loved and cherished by their mothers and grandmothers and by their uncles and great-uncles. Both girls and boys would know that they would always have a place in the maternal clan. As a boy or a girl you would never have to “separate from” or “reject” your mother in order to “prove yourself as an individual” or in order to “grow up.” You could grow up without severing the bond with the ones who first loved you and first cared for you.

You would be raised in a large family with sisters and brothers and cousins, all of whom you would consider your siblings. You would never feel lonely. You would not be taught to compete with your siblings. You would never be hit by or hit others, because violent behaviors would not be considered appropriate in families. Continue reading “Can You Imagine a Society of Peace? by Carol P. Christ”

On the Syrian Refugee Crisis: Unity not Fear by Gina Messina-Dysert

Gina Messina-Dysert profile In the midst of the Syrian refugee crisis, our humanity is being tested and we are not fairing so well. Twenty-six US senators have called to refuse entry for refugees in their states, presidential candidate and governor of my home state of Ohio, John Kasich included.

Speaker of the House Paul Ryan who claims to be deeply committed to Catholic social teaching, argues that we must “pause” in responding to Syrian refugees so there can be greater scrutiny.

Presidential candidate Mike Huckabee has also continued his deplorable speech and xenophobia saying “How come they never end up in the neighborhood where the limousine liberal lives? …Behind gated communities and with armed security around. Mrs. Clinton, you have suggested we take in 65,000 refugees. How many can we bring to your neighborhood in Chappaqua?” Continue reading “On the Syrian Refugee Crisis: Unity not Fear by Gina Messina-Dysert”

Friendships That Save Lives: For Rita M. Gross 1943-2015, by Carol P. Christ

When Rita Gross visited me in Lesbos two summers ago, we spent many long hours discussing our lives and work. Rita and I met at the Conference of Women Theologians at Alverno College in June, 1971 when we were young women. We did not know it then, but our lives would continue to be intertwined through our common interests, first in the Women and Religion section of the American Academy of Religion, and then through our work on Goddesses and feminist theology.

When we met, Rita was a convert to Judaism working on her dissertation on Australian Aboriginal women’s religious lives, and I was a Christian about to begin a dissertation on Elie Wiesel’s stories that would lead me to express my own anger at God. Continue reading “Friendships That Save Lives: For Rita M. Gross 1943-2015, by Carol P. Christ”

What If a Woman Played That Role? “The Martian” and Gendered Space Heroes by Sara Frykenberg

Sci-fi fan that I am, I recently went to go see the film The Martian, after hearing overall good reviews from friends and family alike. A ‘stranded in space’ film, The Martian considers the plight of fictional astronaut Mark Watney (Matt Damon). He is mistakenly left behind by his captain and crew who all believe he has been killed during a Martian surface storm in which they must flee the planet or risk their shuttle’s, most likely, immanent destruction.

This all said, if you want to watch this film without spoilers, stop reading now. I’ll give you a minute…

Okay, you have been warned!

Continue reading “What If a Woman Played That Role? “The Martian” and Gendered Space Heroes by Sara Frykenberg”

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”

Buddhism and Feminism: Is Female Rebirth an Obstacle? by Rita M. Gross

Feminist foremother in the field of women and religion and Buddhist feminist theologian Rita Gross died on November 11, 2015 in her beautiful home in Eau Claire, Wisconsin, surrounded by symbols of Buddhist art and the loving presence of her cats. Rita suffered a massive stroke in late October, and in accord with her wishes to refuse extraordinary care, she was provided with hospice care in her home, which kept her comfortable as she died. Those who were with her said that she entered into an advanced meditative state in her last days.

In gratitude for her life and work, FAR republishes her reflections on the Buddhist notion that female rebirth is an obstacle.

Buddhist teachings recommend appreciating obstacles because they are helpful to our practice. Without obstacles we would never develop profound understanding or compassion. Buddhists have also frequently claimed that female rebirth is an obstacle. If obstacles are of great benefit, shouldn’t women, who encounter more obstacles than men, rise to the top of the hierarchy of revered Buddhist teachers? But that has not happened.

Is this obstacle actually of benefit to women, as teachings on the helpfulness of obstacles would suggest? After practicing Buddhism for almost forty years, I have come to appreciate how much the many obstacles I faced over the years have taught me. For a woman of my generation (born 1943), none has been greater than the limitations placed on me as a woman, both by Western culture and by Buddhism. Continue reading “Buddhism and Feminism: Is Female Rebirth an Obstacle? by Rita M. Gross”

Was Mother Kalawati a Feminist? (Part 1) by Vibha Shetiya

Vibah I recently assigned my students an article by Kathleen Erndl – “Is Shakti Empowering for Women? Reflections on Feminism and the Hindu Goddess.”[1] I’m sure, like Erndl, many have been fascinated by this question, especially within the Indian context. Does the presence of an abundance of goddesses necessarily translate to social empowerment for women? The answer is indeed complicated in that one cannot reify all goddess worshippers under one static rubric.

Having said that, however, I would like to posit that generally speaking, it would be fair to say Indian culture is a patriarchal one, and that the presence of a goddess tradition does not translate to independence for women. Firstly, the kind of goddesses worshipped by both men and women, are not necessarily the assertive, independent kind. They are often those such as Lakshmi and Saraswati who are maternal and nurturing, and important in their own right. All too often, however, these virtuous traits have been used to disempower women, to keep them in their “socially assigned places.”

There is evidence from early Hindu literature that the above goddesses may initially have been independent forces, but they soon came to be tamed as consorts of male gods; Lakshmi as Vishnu’s wife, and Saraswati as Brahma’s. Second, fierce and independent goddesses such as Kali and Durga may have a large following, but it is only in certain cases such as in Tantric theology specific to the goddess Shakti, identified with Kali, that ritual practices may do away with gender roles, that both male and female members have equal access to Kali. But the important question would be – outside of the ritual context, how do practitioners of Tantra regard women? In other words, do women have equal social – and not merely equal ritual – status? I am not an expert in Tantric discourse, but judging by various commentaries, I have reason to believe that this does not necessarily translate to gender equality in the social setting.

My quest here, however, is to provide an example of what a community with a strong, female leader may look like. I thought of this example because I have been intrigued with and fascinated by my own family experience regarding the cult of Kalawati Aai or Mother Kalawati (I do not use the term “cult” derogatorily as “a group with a powerful and controlling leader” but in the classical sense of “practices centering on an object of reverence”). My aim is to provide a picture of often conflicting ideals within the Hindu setting, to shed light on how this can play out on the ground. My information on Kalawati Aai – considered a saint by her devotees – comes from hearsay and hagiographical accounts for I never met her; she died almost forty years ago.[2]

Continue reading “Was Mother Kalawati a Feminist? (Part 1) by Vibha Shetiya”