I got the idea to write Femmevangelical: The Modern Girl’s Guide to the Good News after a desperate search during a difficult time for a helpful Christian women’s devotional. Yeah, you remember those books that are meant to inspire and comfort, teach and instill spiritual conviction. But I was unable to find a devotional that spoke to me where I was: on a winding, decade-long spiritual journey and finishing my last semester of seminary, clumsily sounding out a feminist theology drastically different from my fundamentalist evangelical upbringing. In a low place, I wondered if my religious tradition even had the ability to raise my hope anymore, much less empower me. Continue reading “Femmevangelical: The Modern Girl’s Guide to the Good News by Jennifer Crumpton”
Category: General
This “Diversity” Thing by 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.
The Importance of Rituals (Part 2) by Elise M. Edwards
In my previous post, I wrote about the importance of rituals. The rituals of the Easter season helped me process some difficult emotions. The way that rituals mark time and demonstrate consistency has been a comfort for me when facing new challenges and settings. But I am quite aware that rituals can become empty. In one of the comments to that post, a woman named Barbara responded, “There came a time for me when familiar and meaningful ritual no longer made sense. I had changed in understanding of what the ritual symbolized and celebrated. And haven’t found new rituals that make sense for me now…or at least I’m not aware of any.” Barbara’s remarks capture not only the loss from no longer being able to relate to existing rituals after life changes, but also the difficulty in finding or creating new rituals to take their place. I thanked Barbara for her honesty and decided that this post would continue the discussion, focusing more on discovery and creation of new rituals.
As I was preparing that post, I watched an episode of Call the Midwife that prompted me to reflect on the need to create rituals when existing ones just don’t work. Call the Midwife is a BBC-PBS show about nurses and midwives living in a convent in London’s East End at the end of the 1950s and early 1960s. The show is based on the memoirs of Jennifer Worth, and it does a better job than most primetime dramas of showing female characters’ experiences the joys and challenges of their professional lives and personal lives. As it is set in a convent with several characters who are both nuns and midwives, the show also explores the theme of vocation. What does it mean to be called to the religious life? Called to nursing? What does motherhood demand? Continue reading “The Importance of Rituals (Part 2) by Elise M. Edwards”
Hildegard the Healer by Mary Sharratt
Saint Hildegard von Bingen (1098–1179) was not only a visionary Benedictine abbess, composer, and Powerfrau extraordinaire. She was also a physician and healer who developed her own highly original system of medical treatment and holistic dietary philosophy.
Saint Benedict of Nursia (480-543), the founder of her order, expressly forbade the study of medicine, which in his era derived solely from texts written by Pagans such as Hippocrates and Galen. Benedict believed that prayer alone must suffice in healing Christians.
But by Hildegard’s time, monasteries had become centers of healing that embraced the medical knowledge of both the Classical Pagan world and the pioneering work of Arab and Persian physicians. Nearly every monastic house had its own infirmary, hospice, apothecary, and medicinal garden. Hildegard would have had ample opportunity to train as a physician and apothecarer at Disibodenberg Monastery, a double monastery housing both monks and nuns, where she lived for most of the first half of her life.
Illumination based on Hildegard’s vision of the human body as the microcosm within the sacred macrocosm.
Traumatic Narrative on the Screen: Is there a Grey Area? by Stephanie Arel
On May 8, Fifty Shades of Grey became available in DVD format. Marking its release, this post reflects on the mass consumer consumption of this provocative film and the abuse inherent in its script previously discussed here by Michele Stopera Freyhauf. Grossing $500 million dollars at the box office, Fifty Shades will most certainly sell as an unedited DVD. While some self-proclaimed feminists like Emilie Spiegel commend the story, feminists and conservatives slam it, often pressing viewers to reject the film and deny it financial support. Nonetheless, The Fifty Shade of Grey franchise will most probably have a sequel in 2016, continuing to amass hundreds of millions of dollars.
Concerns about the book and film include how the storyline presents a romantic ideal for women wrapped surreptitiously in abuse. Peering deeper at the narrative reveals the potential for conflicted emotional responses including feelings of guilt and shame, revulsion and interest, disgust and seduction. Confronted with the writing of this post, I responded in turn, torn between whether to watch the film or not. While wanting to deny the franchise any monetary gain, I also wanted to both know what I was rejecting and what, if any, value existed in viewing. Continue reading “Traumatic Narrative on the Screen: Is there a Grey Area? by Stephanie Arel”
Restored in Beauty by Carol P. Christ
The path leading to the Klapados Waterfall begins at the edge of an open meadow in the pine and oak woodlands of a mountain in the island of Lesbos. After driving several miles on a very rutted dirt track, we parked under an oak tree, crossed the meadow and scrambled down a winding path. After about 20 minutes, it ended at a stream surrounded by plane trees. From there, we climbed over rocks to reach a pool created by the seasonal waterfall.
On the day we visited it, the waterfall was only a trickle of cascading drops that moistened its moss-covered path to the pool. The roots of a plane tree growing at the top of cliff followed the path of the water, weaving a web over the rockface all the way down to the pool.
Sitting on a rock at the edge of the pool I realized that the cliffs that embraced it on three sides were the remains of a crater formed twenty million (or so) years ago when a finger of molten lava pushed its way through the earth, exploding in clouds of dust and projectile rocks.
In Lesbos the volcanic activity came not from a single source–for example, from the highest mountain. Rather, like the plane trees in whose shade we rested, the volcano’s trunk with roots in the molten lava of the earth’s core, had many branches from which it erupted at different times. Huge boulders thrown out in the explosions can be seen in the meadows, while the trees in the forest curve their roots around them to reach the soil. The mountain was also shaped by the settling of volcanic dust that crumbles again into tiny fragments when exposed.
As I was thinking of all of this my friend Cristina climbed over the roots of the plane trees that surrounded the pool, removed her clothes, and slipped into the water. Soon I followed her. We sensed that we were in a sacred place, and as we have done rituals together many times before, our ritual emerged spontaneously: it almost seemed as if our minds and bodies were moving as one.
We renewed ourselves in beauty, submerging our bodies under the water three times, while floating in the embrace of the pool, gazing up at the rock formations, admiring trees that looked like dancing women, moss that looked like pubic hair, and blue black damselflies that all together had created a most beautiful place that called to something deep within us on that day.
Later we would sing the English version of the song of the Navajo Beautyway:
I walk with beauty before me.
I walk with beauty behind me.
I walk with beauty all around me.
As I walk the beauty way.
I walk with beauty above me.
I walk with beauty below me.
I walk with beauty inside me.
As I walk the beauty way.
We are the creative process of life.
We are restored in beauty.
Blessed be!
Carol leads the life-transforming Goddess Pilgrimage to Crete (facebook and twitter). Carol’s books include She Who Changes and and Rebirth of the Goddess; with Judith Plaskow, the widely-used anthologies Womanspirit Rising and Weaving the Visions and forthcoming next year, Goddess and God in the World: Conversations in Embodied Theology. Explore Carol’s writing.
Um… Happy Mother’s Day? By Natalie Weaver
In the Smithsonian Museum of American History, there is an exhibit on food and the way it has changed on the American table over the years. It is an interesting exhibit for a number of reasons. It shows, for example, a reproduction of Julia Child’s kitchen. It shows the advent of T.V. trays and Swanson frozen dinners. It shows when wine became a staple beverage. And, there is one of the most entertaining images in all of Washington, D.C. …
In what I believe was a 70s era campaign to popularize frozen food, there is a magazine article featuring a woman on the floor, cleaning up a milky cereal mess. The caption above her reads, “My favorite part of breakfast is when it is over.” At first, I thought the woman had vomited her food, emphasizing (if not also explaining) the point that she hates breakfast. Then, I noticed the dejected-looking child in a highchair, scowling at her mother, down on the ground, managing what was in fact a spill. In the center panel, a mother looks on at her frowning child, who is this time refusing to eat lunch. In the third and final panel, a miserable child now rejects dinner, but mom, still working the situation, observes, “Dinner isn’t so bad because it is almost over.” One understands that soon the unhappy little darling will be in bed, and mom won’t have to do this again until tomorrow. Continue reading “Um… Happy Mother’s Day? By Natalie Weaver”
#WATERTalk: Feminism and Religion in the 21st Century
WATERtalks: Feminist Conversations in Religion Series
Feminism and Religion in the 21st Century:
Technology, Dialogue, & Expanding Borders
with
Xochitl Alvizo, Gina Messina-Dysert, & Rosemary Radford Ruether
Wednesday, May 6, 2015 at 1 p.m. ET
The editors of Feminism and Religion in the 21st Century: Technology, Dialogue, and Expanding Borders (Routledge, 2015) will discuss new movements in feminism and religion, as well as the ways in which technology creates spaces for expanded dialogue and change. Their volume brings together more than 15 feminist theologians across generations to reflect on the state of the art. The hour will offer an insightful portrait into the history and modern direction of feminist religion.
Xochitl Alvizo recently completed her Ph.D. in Practical Theology at Boston University School of Theology. She will be Assistant Professor of Religious Studies in the area of Women and Religion and the Philosophy of Gender (LGBT), Sex, and Sexuality at California State University, Northridge, in the fall. Xochitl is co-founder of Feminism and Religion, an online project that brings together multiple feminist voices from around the world to dialogue about feminism in religion at the intersection of scholarship, activism, and community. She is co-founder of the Pub Church, Boston.
Gina Messina-Dysert is Dean of the School of Graduate and Professional Studies at Ursuline College and co-founder of feminismandreligion.com. She is the author of Rape Culture and Spiritual Violence (Routledge, 2014), and co-editor (with Rosemary Radford Ruether) of Feminism and Religion in the 21st Century (Routledge, 2014). She is active in movements to end violence against women and explores opportunities for spiritual healing for those who have encountered gender-based violence. See her TEDx Talk here. Gina can be followed on Twitter @FemTheologian and see her website, http://GinaMessinaDysert.com.
Rosemary Radford Ruether is a renowed feminist scholar and Catholic theologian. She is currently Senior Visiting Professor of Theology at Claremont School of Theology and Graduate University, where she earned a Ph.D. in classics and patristics in 1965. Rosemary is the author of more than 40 books and hundreds of articles on feminism, eco-feminism, and Christianity. She has also lectured all over the world. Rosemary has held numerous teaching positions including as the Georgia Harkness Professor of Applied Theology at Garrett-Evangelical Theological Seminary Northwestern University and the Carpenter Professor of Feminist Theology at the Graduate Theological Union in Berkeley. She is the recipient of more than ten honorary doctorates in humane letters.
Recommended Resources:
• Feminism and Religion in the 21st Century (Routledge, 2015)
• “What is Feminism and Why Should we do it?”
• “Our Sisters’ Feminism”
• “The New Feminist Revolution in Religion”
Email Cathy Jaskey at waterstaff@hers.com if you have any trouble registering or need more information. Thank you!
Take Only What You Need and Give Away: Fundamental Principles of Sustainability Ethics
Why is it so important to take only what we really need? Because everything we take harms another life. I included this Native American teaching as one of the Nine Touchstones I offered as a counterpoint to the Ten Commandments in Rebirth of the Goddess.
Recently, I have begun to realize that the concept of taking only what you need is the heart* of sustainability ethics, an ethical system that can orient us to living in harmony with others and the natural world. The practice of great generosity is its counterpoint. When you have worked for, received, or accumulated more than you need, you should give it away.
The reason these principles are important is because “taking what you need” is “taking” from the web of life. We “take” other lives (whether plants or animals) in order to eat, to clothe ourselves, to build houses, and in agricultural societies to clear land to plant, to remove unwanted plants (weeds) from cultivated land. In our industrial age, we “take” so much more to fuel our cars and to provide electricity. To take more than we need is to do unnecessary violence to the web of life. When we give away what we don’t need we help others to survive, and we also help to ensure that no more lives than necessary are taken.
On the first Goddess Pilgrimage to Crete, we decided to incorporate the give-away as part of our closing ritual. It is nice to give and receive a gift at the end of an intense two weeks spent with other pilgrims. However, I am coming to realize that in comparison with the deeper meaning and intention of the ritual, our give-away, like the practice of giving presents in our wider culture, is superficial. When we give gifts to friends we try not to give too much or too little. When we give to children we often do so without regard to what they really need. When we receive gifts, we may feel burdened with one more thing we don’t want or need.
Being raised in acquisitive and throw-away cultures, it is not surprising that few of us have any real idea what the principles of taking only what you need and giving away mean. In traditional cultures, there are constraints on accumulation. If women in your family had to weave and sew and embroider all of your clothing, and if this process was time-consuming and involved time taken from other tasks, you would not be likely to have been given or to have learned to demand more clothes than you really need. Similarly, if all of the food for a clan is produced by its own labor, people would be unlikely to grow more than they needed to eat and store for the winter.
I suspect that all of this changed when wars of conquest became integrated into social structures. When other groups were conquered, their precious goods, including ritual items and ritual clothing and jewelry, were appropriated by the victors as “the spoils of war.” Land and people too were “the spoils of war,” and with the introduction of slave labor and the acquisition of lands that belonged to others, an excess of everything could be produced for the benefit of the ruling class, or to be more accurate, the war lords. This is another story, and I have discussed it elsewhere.
To return to the question at hand, I am suggesting that if we wish to live sustainably on planet earth, we must return to the values of our ancestors, distant and not so distant, who practiced taking what you need and sharing what you don’t need. These values are not the exclusive property of Native Americans, but are the values of the ancestors of all of us, if we go back far enough. As I have discussed, these values are still practiced in rural Crete. And they are the foundation of living matriarchal cultures. Many of us who have traveled have met people in rural cultures who have little, yet seem happier than anyone we know at home.
At some level we know that accumulating things does not make us happy. At the same time, prodded by advertising, we continue to shop compulsively and to buy things we don’t need. It will not be an easy task to change our patterns of consumption. If we could do so, our economic system would collapse, because it is based on creating needs for more and more things. This is why chosen or forced “austerity” threatens the capitalist system. You and I may not need all of the things we are used to buying, but if large numbers of us stop spending, the makers and sellers of goods suffer. On the other hand, the world will not survive if we carry on as we are, because we are depleting the world’s resources.
What would happen if each of us, like the subjects on the popular reality programs on hoarding, went through each of the rooms of our homes and designated the things we really need and gave the rest away? What if we then took a good look at our homes and asked if we really need the space we have. I presume this would be a long term process in which we would continually discover that we don’t need things we have always thought we could not live without.
What if we stopped buying what we do not need and gave a large portion of our income and savings to others? Would we discover what it means to live in harmony with others and the whole web of life? Could we learn how to flourish with others, not at the expense of others?
*I am not saying these are the only ethical touchstones we need to build an ethics of sustainability, but I do believe they are at its center.
Carol leads the life-transforming Goddess Pilgrimage to Crete (facebook and twitter). Carol’s books include She Who Changes and and Rebirth of the Goddess; with Judith Plaskow, the widely-used anthologies Womanspirit Rising and Weaving the Visions and forthcoming next year, Goddess and God in the World: Conversations in Embodied Theology. Explore Carol’s writing.
Howl: A Mashup Story by Barbara Ardinger
Howl!
For centuries, the wolves were the lords of the forests, ruling wisely and carefully culling the herds of the dumber animals, which actually helped to preserve many species. The wolf packs, led by their alpha females, worked to maintain the balance established by Great Mother Earth. But now a new predator was coming into the forests. Men were cutting down trees and making farms and towns and cities. They were forgetting the stewardship assigned to them by Great Mother Earth, upsetting the natural balance, making enemies of the wild creatures.
Something had to be done to save the wild places and the wild creatures. The great wolf packs called a World Parliament of Lupine Peoples, which met in a secret location in Mitteleuropa. The werewolves who attended had their own breakout session later in the week, but the men who cast wolf whistles at young women were chased away, as were all wolves in sheeps’ clothing and all wolves of Wall Street. Although there was some discussion about admitting the medieval English queens called she-wolves after a queen in one of Shakespeare’s plays (if you’re curious, it’s in Henry VI, Pt. 3), they were admitted because they were intelligent, brave, and cunning women. The Princess Lupa, stepmother of Romulus and Remus, was a special guest.
Feminism and Religion 