Category: Gender

What Gender is God Anyway? by Janet Maika’i Rudolph

Adult Daughter (“AD”): Hi Mom, Alex said to tell you “hi.”

Me: That’s nice. How is she?

AD: How are “they?” Alex uses “they,” mom.

Me: Oh right, sorry. I am having some trouble wrapping my head around using “they” and “them.”

AD: Well mom, that is something you’re going to just have to get over.

Using “they” to refer to one person short circuits my long life of grammar training. I found my mind resisting the plural no matter how many times I reminded myself that Alex uses plural pronouns. As I considered my brain’s resistance to “they/them,” I realized that singular gendered pronouns are truly a cultural construct. I went on to muse that maybe Alex was on to something bigger than themselves. I began to think about the Bible, arguably the foundational document of our patriarchal society, and how it uses a plural form while referring to a singular or one God.

Continue reading “What Gender is God Anyway? by Janet Maika’i Rudolph”

Women’s Ritual Dances and the Nine Touchstones of Goddess Spirituality – Part Four by Laura Shannon

In Rebirth of the Goddess, Carol P Christ offered Nine Touchstones of Goddess Spirituality as an alternative to the Ten Commandments. The Nine Touchstones are intended to inform all our relationships, whether personal, communal, social, or political.[1] In this four-part blog (here are parts 1-3 Part 1, Part 2, Part 3) I am exploring ways in which these Nine Touchstones are inherently embodied in traditional women’s ritual dances of the Balkans, which has been my spiritual practice for over thirty years.

Carol’s Fourth Touchstone is: ‘Speak the truth about conflict, pain, and suffering.’ Many women’s dance songs which allow the women to speak and sing their grief and pain. When we bring that pain into the healing container of the circle, sharing simple steps, Dancers in the circle simultaneously give and receive support for their own and others’ sorrow. Ultimately, the sense of community  and solidarity in the circle transforms our grief so that the burden becomes manageable. Many historical songs, too, tell stories of women being abducted or abused, and how they fought back or got away – or not – so that they are remembered and honoured by future generations.

Continue reading “Women’s Ritual Dances and the Nine Touchstones of Goddess Spirituality – Part Four by Laura Shannon”

Lei by Elisabeth Schilling

Mauro Drudi’s installation of LEI (SHE/HER/YOU – formal) in the Chiesa de San Cristoforo on the Sicilian island of Ortigia where I usually take a bus to daily has become the shrine of women I’ve been searching for. Each time I cry, I am glad I can feel something: those tears are a mixture of communion, comfort, and recognition.

When one enters the church, there are two converging walls. On either side, a woman’s face is painted in shadow and light, gazing off toward the light, is reproduced over and over so that the number of women looks almost countless. They are the same face, a reproduction of Antonello da Messina’s “Annunziata” in the mode of pop art. The difference is not in expression. They all wear the same thoughtful, complicated, neutral countenance, holding deep thoughts and experiences of suffering and wise knowing, both acceptance and maybe resistance; they have lived and might be any age, although I see in our connection my own. The difference is between glossy, unblemished surfaces of wood vs. surfaces weathered, slightly ragged, sometimes scribbled on with ink. The former, found on the right when one enters supposedly represents the “positive” woman, the “western woman [. . . representing someone] happy, gorgeous, well-kept.” On the left, about these representations, Drudi says, “Which artist can paint the skin of a woman who has been abused, beaten, exploited, captivated or disfigured with acid? In my opinion, nobody, and so I let the material speak: the wall of a beach hut destroyed by a storm; woods and materials used and abused [. . .]; exhausted panels deriving from carrying tons of goods, tables, packagings, production wastes.”

Continue reading “Lei by Elisabeth Schilling”

Vayeitzei: Rachel and the Practice of Niddah by Ivy Helman

29662350_10155723099993089_8391051315166448776_oThis parshah contains the account of Jacob’s marriages to Leah and Rachel, (who happen to be his cousins) as well as the birth of his 11 sons and one daughter.  It describes the long amounts of time Jacob worked for Laban in order to marry Laban’s daughters, and recounts the trickery of Laban giving first Leah, the older daughter to Jacob, before allowing Jacob to marry who he wanted to, Rachel.

Like the relationship between Hagar and Sarah, there is animosity between Leah and Rachel over Jacob’s love as well as the ability to bear children.  This animosity spreads to the maids of Leah and Rachel, Zilpah and Bilhah respectively, as they are used by the sisters to conceive children on their behalf.  One can see also this animosity in how Leah and Rachel name their sons.  Yet, the parshah also contains two aspects that seem at odds with such a patriarchal perspective.  First, there are five named women who play key roles in the goings-on.  Second, Rachel is an active agent.  Continue reading “Vayeitzei: Rachel and the Practice of Niddah by Ivy Helman”

Second Class Citizen by Sara Wright

Second Class Citizen

 

When he backed me

up against the tree

inching towards me

menacingly

with his big powerful car

I couldn’t believe

what was happening.

I was holding the space

for a car full of dogs

waiting to park

just behind him.

 

He got out of the car

And I said

You can’t do this

this spot is taken.

Six feet tall, he sneered

You can’t save spaces

in a parking lot.

Continue reading “Second Class Citizen by Sara Wright”

When the Gods Retire by Barbara Ardinger

Come with me in your imagination to an old land, a Demi-Olympus, a fabled and possibly invented land to the north of Mount Olympus, home and throne of the fabled Olympian gods. It is to this Other Olympus that the gods have retired. Now they reside in the Divine Rest Home whose proprietor is a black goddess. Not African black, She is as black as space, and if we look closely at Her, we can see galaxies and constellations and comets in Her. She is the Ur-Goddess, the Divine Creatrix, eldest of all, and She answers to the name Mama. (Note: many years ago, I actually saw this goddess after an all-day asthma attack that nearly killed me. She was in the ER with me.)

Helping Mama run the Divine Rest Home are Gaea, the mother of all life, and the Titans and Titanesses, who are older than all the gods who have come to the Divine Rest Home to…well…rest. The Titans and Titanesses held numerous important stations in the primeval universe and should probably retire, too, but they just keep going. That’s probably a good thing, as most of the retired gods need a great deal of attention.

Continue reading “When the Gods Retire by Barbara Ardinger”

I Was Brainwashed to Believe I Wasn’t Human. Now I’m on a Mission Against that Cult-Part 3

Trigger warning: rape, sexual assault, domestic abuse, graphic sexual content

In Part 1 of this story, I introduced a discussion of Johan Galtung’s theory of cultural violence as it relates to my experience as a young woman in an abusive relationship. To recap:

Cultural violence is: “…any aspect of a culture that can be used to legitimize violence in its direct or structural form. Symbolic violence built into a culture does not kill or maim like direct violence or the violence built into the structure. However, it is used to legitimize either or both.”

Cultural violence against women is: Normalization and promotion of pornography, prostitution, degradation, and sexual objectification of females in media, predominantly male language in civic, business, and religious institutions, gender roles and stereotypes, misogynist humor, gaslighting, minimizing or denying any of these forms of violence.

Continue reading “I Was Brainwashed to Believe I Wasn’t Human. Now I’m on a Mission Against that Cult-Part 3”

Women v. Religion: The Case Against Faith and for Freedom BOOK REVIEW by Katie M. Deaver

In the book, Women v. Religion: The Case Against Faith and for Freedom, editor Karen L. Garst puts together the voices of women from a variety of backgrounds in an effort to present a case against faith.

While the introduction to the full volume suggests that women ought to turn away from all forms of religion the majority of the individual pieces that the book features focus on the Abrahamic religions: Judaism, Christianity, and Islam.  The included pieces are written from a variety of disciplines and viewpoints, some feature historical facts and timelines, while others are the raw and difficult personal stories of women struggling to leave the religions they were raised within.

Most of the articles dig into many of the traditional critiques of religion.  For example that the Abrahamic faiths are inherently patriarchal, and cannot be redeemed for women.  Others take these traditional arguments against religion a step further and argue that in addition to religion being a tool for female subjugation, religion has in fact inhibited Western progression and is a key reason why the United States has not yet had a female president, and why women continue to have to fight for their bodily and human rights.

Continue reading “Women v. Religion: The Case Against Faith and for Freedom BOOK REVIEW by Katie M. Deaver”

The Exclusion and Embrace of Trans-women within Feminist Spirituality by Kelly Palmer

Women-only circles have long existed within the Goddess movement, the Red Tent movement for example exists as an inter-faith, grass-roots movement for women only to come together to claim safe and sacred space. But too often ‘women-only’ in fact means ‘cis women only’. Trans women are not allowed. This has been the topic of much heated debate in recent years, culminating last year in the publication of ‘Female Erasure’ an anthology of essays on gender politics and feminist spirituality that has led to calls for the editor Ruth Barrett to be expelled from her thealogical seminary on grounds of transphobia. Barrett and many of her contemporaries openly call for the exclusion of transwomen from women-only Goddess circles and respond to criticism by saying that asking for ‘women born women only’ space is not meant to be antitrans but simply carving out a space for people with similar life experience – in the same way that people of specific ethnic minorities may gather, or LGBTQ people. Surely, they may say, the answer is for trans women to create their own spaces?

There are two problems with this. Firstly, trans women are in a significant minority, making access to groups of other trans women practicing Goddess spirituality difficult. If a local woman’s circle is their only means to practicing their religion with others, and they are excluded by this on the basis of their genitalia, this exclusion is incredibly hurtful and undermines not just one’s ability to practice a faith but one’s very identity and esteem. Secondly, it is not just local, personal groups that are practicing this exclusion, but large and public gatherings, making very public pronouncements that trans women are not welcome. They have been excluded from womens rituals at PantheaCon in 2011 and Michigan Womyns Music Festival has a policy of excluding trans women from the entire event.

Continue reading “The Exclusion and Embrace of Trans-women within Feminist Spirituality by Kelly Palmer”

I Was Brainwashed to Believe I Wasn’t Human. Now I’m on a Mission Against that Cult – Part 2 by Trelawney Grenfell-Muir

Trigger warning: rape, sexual assault, domestic abuse, graphic sexual content

In Part 1 of this story, I introduced a discussion of Johan Galtung’s theory of cultural violence as it relates to my experience as a young woman in an abusive relationship. To recap:

Cultural violence is: “…any aspect of a culture that can be used to legitimize violence in its direct or structural form. Symbolic violence built into a culture does not kill or maim like direct violence or the violence built into the structure. However, it is used to legitimize either or both.”[1]

Cultural violence against women is: Normalization and promotion of pornography, prostitution, degradation, and sexual objectification of females in media, predominantly male language in civic, business, and religious institutions, gender roles and stereotypes, misogynist humor, gaslighting, minimizing or denying any of these forms of violence.

Part 1 ended right before my ex convinced me to leave MIT and move with him to Minnesota. I had been trying my best to please him by sculpting my appearance to match his preferences, believing that it was my job as a female partner to try to satisfy my male partner sexually.

Continue reading “I Was Brainwashed to Believe I Wasn’t Human. Now I’m on a Mission Against that Cult – Part 2 by Trelawney Grenfell-Muir”