General – Page 113 – Feminism and Religion

Little Red Deer by Sara Wright

At the forest edge

twigs rustle,

papery leaves

betray

a vision of grace

emerging

from behind

my chair.

Staring intently

liquid coals

will me

to turn…

You nibble

a few grasses

at my feet

without fear.

We meet

on pine strewn paths

or when I trim

cherry or rose

plucking old thorns.

The Legacy of Carol P. Christ: Dance of the Bees: Reading the Language of the Goddess

This blog was originally posted on December 1, 2014

The image from an ancient Cretan bowl (c.1700 BCE) from the Sacred Center of Phaistos pictured here has often been interpreted as an early depiction of Persephone’s descent or rising. But are clues from later Greek mythology pointing in the right direction in this case?

Recently, my colleague Mika Scott posted the Phaistos bowl image on our Goddess Pilgrimage Facebook site in conjunction with the bee pendant from Mallia. This juxtaposition led me to think again about the importance of bees and pollination in agricultural societies and to offer an alternative reading of the symbolism on the bowl.

Be the Donkey: On Parshah Balak by Ivy Helman.

The Torah portion for July 16, 2022 is Balak (Numbers 22:2 -25:9). Some of what happens in Balak is familiar: idolatry, divinely-sanctioned death penalties, and a plague. But, did you know that this parshah has a talking female donkey who stands up to abusive behavior? Perhaps not. That talking donkey and the larger story of Balak’s attempt to curse the Israelites raises questions about gender, how we treat animals, choices, free will, violence, courage, and having one’s eyes open to what is really happening around one’s self. All of which is what we will be looking at today.

Balak begins with this story about Balaam. The Moabite king, Balak, wishes to curse the Israelites because he is worried about their size and their impact on the land and its current inhabitants (22:3-4). He sends representatives to bring Balaam, a powerful man whose curses and blessings have tangible effects on their recipients (22:6), to him. Balaam meets with those representatives and tells them to wait; he has to talk to the deity in order to know what to do. The deity commands Balaam to stay put and to not curse the Israelites, for they are blessed (22:12). Indeed, a first in quite a while.

Remembering Rosemary Part 2 by Janice L. Poss and Theresa A. Yugar

Editor’s Note: A more formal memorial to Catholic Feminist Theologian Rosemary Radford Ruether was posted here at Feminism and Religion at the time of her passing. Now we are delighted to share these memories of her by two scholars, Theresa A Yugar and Janice L. Poss, who knew her well, especially in her last months. Therese’s reflection is below and Janice’s will appear tomorrow. As Janice notes in her post, “More than any deep theological concept, doctrinal exegesis, or other hyper-scholarly thought, she taught me simply by being who she was – a woman – and she gave me the ultimate gift, the gift of herself.” Through these posts, Theresa and Janice pass on some of Rosemary’s wise and caring gifts to our FAR readers. Part 1 was posted yesterday. You can read it here.

Almost five years ago, Rosemary Radford Ruether suffered a devastating stroke that left her partially paralyzed and no longer able to speak or write, activities that were integral to her life as a writer, teacher, activist, and scholar. During her difficult last years Janice and I learned new ways of engaging her that were academically stimulating and fulfilling for her. We became advocates for her during her disability as she had been an advocate for us. Thus, out of pain grew blessings.

Janice and I dedicate and share with you these two short reflections that reflect our struggle to find our way without her. We know there will be many more reflections composed and shared by others whom she mentored, influenced and touched. Now—in the midst of our grief and sadness at her loss—we offer our personal memories of how she enriched our lives every day until she passed from our midst at 2pm, on Saturday, May 21, 2022.

Remembering Rosemary Part 1 by Janice L. Poss and Theresa A. Yugar

Editor’s Note: A more formal memorial to Catholic Feminist Theologian Rosemary Radford Ruether was posted here at Feminism and Religion at the time of her passing. Now we are delighted to share these memories of her by two scholars, Theresa A Yugar and Janice L. Poss, who knew her well, especially in her last months. Therese’s reflection was posted yesterday and Janice’s is below. As Janice notes in her post, “More than any deep theological concept, doctrinal exegesis, or other hyper-scholarly thought, she taught me simply by being who she was – a woman – and she gave me the ultimate gift, the gift of herself.” Through these posts, Theresa and Janice pass on some of Rosemary’s wise and caring gifts to our FAR readers.

Janice L. Poss, Rosemary and Theresa A. Yuger

She’s gone, but not forgotten. She is there, presence felt. The Spirit, as they say, works in mysterious ways. I knew about Rosemary for several years after attending two presentations on feminist topics that she gave at Loyola Marymount University in 2005 and 2008. In 2006, I also recall hearing about her while organizing the first Roman Catholic Women Priests (RCWP) Mass in Los Angeles. Once I entered Claremont Graduate University as a Ph.D. student I heard quite a bit about her because my colleague and friend, Theresa Yugar, mentored me through orientation until she graduated. Occasionally I would see Theresa and Rosemary at Pilgrim Place when I attended Women Church Services. Although Rosemary was still teaching one class a semester, I could never attend because I was working full-time.

Advancing Our Feminist and Womanist Theologies by Xochitl Alvizo

I recently completed a chapter for a book on Latinx theologies; it’s the second edition of the Wiley-Blackwell Companion to Latino/a Theology, edited by Orlando O. Espín, but this time with the slightly changed title of Companion to Latinoax Theology—aiming to be more inclusive in its umbrella term. The project has 35 contributors and covers everything from interreligious dialogue and care for creation, to race, racism and latinoax cultures, as well as chapters on such subjects as Christology, the bible, and ecclesiology. My particular chapter was about the intersection of gender, feminisms, and Latinoax theologies—not surprising. But what I loved in the process was a particular emphasis that emerged—decoloniality, like a thread woven throughout the chapter as it evolved; and this I now see as a necessity for Christian theologies. Let me explain.

Waxing Moon at Refuge by Sara Wright

Waxing moon
pierces
fringed Hemlocks
Starbursts
blink in and out
Owls converse
from Needled Crowns
bathed in
Air and Light.
Refuge Tree
soothed by
Familiar calls
sighs deeply,
soaking
In the Night.

Refuge incarnates as Aphrodite…

In the forest I slip into a lime green skin with the help of one hemlock, under whose feathery wings this transformation takes place. I breathe her sweet scent through my supple membrane. Standing beneath Refuge, whose roots claw the edge of a steep slope that bows to the river, I can barely see the crown of the tree, maybe 150 feet in the air. This hemlock towers over the rest. Moss and lichen adorn her limbs and the tree’s deeply ribbed reddish brown bark is an invitation to touch that I can never resist. Scrambling down the slope with care I lean against the tree and listen, always hoping… sometimes I think I hear a low hum if the wind is still. Perhaps I’m imagining.

The Legacy of Carol P. Christ: Weaving and Spinning Women: Witches and Pagans by Max Dashu A Review

Moderator’s Note: This was originally posted on September 19, 2016

Max Dashu’s Witches and Pagans: Women in European Folk Religion 700-1000 challenges the assumption that Europe was fully Christianized within a few short centuries as traditional historians tell us. Most of us were taught not only that Europe became Christian very rapidly, but also that Europeans were more than willing to adopt a new religion that was “superior” to “paganism” in every way. Careful readers of Dashu’s important new work will be challenged to revise their views. When the full 15 volumes of the projected series are in print, historians may be forced to hang their heads in shame. This of course assumes that scholars will read Dashu’s work. More likely they will ignore or dismiss it, but sooner or later–I dare to hope–the truth will out.

History has been written by the victors—in the case of Europe by elite Christian men. These men may have wanted to believe that their views were widely held, but Dashu suggests that they were not. Combing artistic and archaeological records, Dashu finds (to give one example) that images of Mother Earth nursing a snake are far from uncommon and can even be found as illustrations in Christian documents and on Christian monuments. Clerics rage against people—particularly women–who continue to visit holy wells and sacred trees and to practice divination and healing rituals invoking pagan powers. To paraphrase Shakespeare: “Methinks the cleric doth protest too much.” Were these things not happening and happening often, there would have been no need to condemn them. Using these clues, Dashu provides intriguing new readings of the Poetic Edda and Norse sagas.

What If? A New Urban Myth for Our Times by Barbara Ardinger

What if Daedalus had not been imprisoned and forced to build a labyrinth to hold a monster-bull that would eat everyone who dared to enter its domain? (Is it true that that monster-bull was named Donald?) What if the three Mother Goddesses took off their aprons and went out into the world to survey its peoples and its troubles and to bring aid and comfort (much more useful than thoughts and prayers) to everyone in distress?

“Well,” says Queen Bettycrocker, “the first thing we can do is look at all these walls. They’re all over the place. They separate people. That’s not good.”

“You’re right,” agrees Queen Saralee. “People should be neighbors, and neighborhoods should be areas where children can safely play and safely go to their schools. And eat good lunches, too.”

Untangling the Triad of Life Force, Spirit and Soul by Eline Kieft

*Calling Home at the Sealskin Soulskin Workshop 2018. Image Credit Justyna Skowronek*

Most cultures recognize an animating ‘life force energy’, such as chi, qi, ki, kundalini, n/um, ruach, prana and mana. Life force is very closely related to ‘soul’, and often indicates vitality, original nature, instinct, intuition or inner compass. Another term is ‘spirit’, and I must say, it confused me for a long time how they are related, and how they are different. In this article I explain how I understand the nuances between these terms.

Shamanic paradigms consider ‘spirit’ as the animating life force both in our bodies and in the animist world around us. In Traditional Chinese Medicine, this concept is called ‘Qi’, or life force energy. This can be affected by ongoing stress or other health concerns that sap our vitality, but while we live it’s always there.

‘Soul’, in shamanic views, refers to an original essence that makes us who we are. This metaphysical part of us is in direct relationship with the sublime. The soul “continues beyond death and into eternity and into infinity. We could literally say that our soul has a body, much more than saying that our body has a soul” (Villoldo, 2018). This soul essence can be damaged: parts of it can ‘leave’ following traumatic events.