Exploring the F-word in religion at the intersection of scholarship, activism, and community.
“I rejoice in this most recent admission of institutional racism. I am not naïve enough to believe that this public acknowledgment, like previous ones to other racial-ethnic groups, was untainted by political calculations. But I am also not Kantian (so I reject the view that anything done out of mixed motives accordingly lacks moral merit).”
Continue reading “Government “Apologies” for Historical Injustices: Why They Matter”
A closer look at Snow White and the queen reveals that these women have a common enemy that neither is either willing or able to perceive—the patriarchal lie that a woman’s power is synonymous with youth and beauty.
A couple of weeks ago, to bide some time, I went to see Snow White and the Huntsman, the latest expression of the classic Grimm Brothers tale, “Little Snow White.” Expecting a mediocre experience, I was unprepared for the complex emotions that followed me out of the theater. Don’t misunderstand me: the film was mediocre. But it also provided some poignant opportunities for me to reflect on my own feminist journey and to ponder some essential feminist themes. While, Snow White and the Huntsman does offer some acute depictions of the reality of women’s lives, the film as a whole misunderstands these interpersonal dynamics, fails to acknowledge the true source of oppression and, in the end, offers up two lead female characters neither of which is liberating. One is real but vanquished, the other unreal but victorious.
There are a number of elements in this film, which, in the barest terms, might hint at a genuinely appealing picture of female empowerment. There is a powerful queen, who even above the male characters is the most complex and sympathetic. She enjoys vast amounts of power and independence. In this film we also encounter a Snow White who traipses around in pants and a torn up dress, which is delightfully ambiguous. Continue reading “A Tale of Power and Beauty, Part I: The Queen by Amanda Kieffer”
Nice girls don’t say the word vagina.
I have a beautiful picture of vagina hanging on my wall. However, for the longest time it was in the back of my closet, with a plastic bag covering it. I wasn’t ashamed of it but my ex-boyfriend, like most gay men, refused to have it on the wall where he could see it. He is now long gone; the vagina is now out and proud.
I bid on the picture one fall during a showing of the Vagina Monologues at Claremont School of Theology. One of my best friends was in the show and I had always loved its powerful message. I walked out of the theatre, waiting for my friend, and there it was: the picture of the vagina. I found myself caught up in its beauty. Its gaze had mesmerized me. The outlying layers of red, the contours of its shape, they all began to mold into a figure before my eyes. While I have never thought of myself as a religious person, I realized that at that moment I was no longer looking the old photo but rather I was staring at the outline of the Virgin Mary. At that moment, I realized that I had to have the picture.
My ex boyfriend was ashamed of the photo. I let him shame me into putting it in the back of my closet and cast it away like it was nothing. Like the experience, call it religious or not, had never happened. When we ended our relationship, I found myself inconsolable and pacing up and down my stairs in a never-ending cycle of sadness and downheartedness. As I was pilfering through our items, I came about the picture. I saw it and for a split second, I was no longer sad. Continue reading ““Vaginas are Everywhere!”: The Power of the Female Reproductive System by John Erickson”
Think back to the sexual education you received—or did not receive. Think of all of the topics you covered in school or at home and how positively and confidently you talk about it today. Many people will say that this sentiment does not resonate with them. Much of the population receives subpar sexual education in the current public school curriculum and often times even worse sexual education in faith-based programs. The sexual “taboo” that people feel when it comes to sex education—the fact that parents will leave it up to schools and the schools rely on parents to cover the “important stuff”—is a bigger injustice than many people care to realize.
The structure of sexual education in our society today is extremely inadequate. Let us focus on sexual education in parochial schools for instance. Many graduates of the elementary parochial curriculum that I have met have had a very miniscule sexual education. When I ask them if they felt adequately prepared on the topic of sex the answer is often “no” commonly followed by an even more unsettling “what sexual education?” Continue reading “Sexual Education: The Limits of Conscience Formation by Mark Levand”
My simple daily rituals and spiritual practices are what keep me mindful of G-d and G-d’s presence in my life. They also remind me of G-d’s call to justice, care, compassion and love.
“I find by experience, not by reasoning,
but by my own discovery that G-d is near me,
and I can be near G-d at all times.
I cannot explain it but I am as sure of my experience
as I am of the fact that I live and love,
but I know I do.
In the same way, I know I am in contact with G-d.”
This poem by Lily Montagu speaks to me. I read it most mornings as I say my morning prayers, and it is one of those mantras I try to live by. I have found that contrary to popular belief, sustained religious practices can be just as transformative as instantaneous conversion experiences. This is why I have developed certain spiritual and specifically Jewish practices (For more about my joinery to Judaism, see one of my previous blogs “Reflections on my Spiritual Journey: Claiming Judaism”). I find that they help me develop and cultivate a strong relationship with G-d. For example, I keep a kosher home; wear a kippah daily; try to pray at least twice a day and before snacks and meals; practice the principles of Mussar; attend regularly Shabbat services Friday evenings at my Reform Congregation in Lowell and Saturday morning services at a Conservative congregation in Nashua, NH; light Shabbat candles; try not cook or create on Shabbat; make Havadalah to mark the end of Shabbat; give tzedakah as much as I can and study Torah with my friends. This list is not all encompassing and there are quite a few areas of my practice I wish were more disciplined as well.
Continue reading “The Transformative Power of Daily Practices by Ivy Helman”
A socio-political examination of Genesis 16 explores how ancient myth can influence the story of Hagar and Sarai. Socio-political events could have occurred between the Egyptians and King Solomon that influenced the writing of this text. According to John Currid in Ancient Egypt and the Old Testament, the Egyptians and Hebrews borrowed many things from each other and because of that, an inter-relatedness exists between the languages as well as cultural and religious practices of both kingdoms (26). It is this inter-relatedness that I wish to explore and ask the question -was Hagar an Egyptian Princess demoted to a lower position of servitude in order to make a political statement of superiority of the Israelites over the Egyptians? Or is this a story of conflict between two of Solomon’s wives? Finally, could this story tell us about events that occurred after Solomon’s death since the Biblical texts from the pre-exilic period began to take shape during the reign of David and Solomon? This is a very brief exploration of these theories.
In Genesis 16, Hagar and Sarai connect Egypt and Israel in a familial relationship, one rooted in strife. These two women, an Israelite and an Egyptian, are brought together because of Sarai’s barrenness and need to fulfill the covenantal promise. Because of this, Hagar becomes Abram’s secondary wife. This is not the only time that marriage between an Israelite and Egyptian occurs in the Old Testament. Joseph marries and an Egyptian, the daughter of a priest of On (Genesis 41:45). Solomon also has an Egyptian wife who seems to have some importance because she is mentioned six times in the Old Testament (1 Kings 3:1; 7:8, 9:24; 11:1-2; 2 Chronicles 8:11).
Important is the fact that this passage could be rooted in the writings that emerged in that period that portray family strife. Savina J. Teubal in Ancient Sisterhood: The Lost Traditions of Hagar and Sarah, states these “andocentric writing and editing” of the biblical narratives portray conflicts between women who “vie for the attention of their husbands or sons” (19). In this case the story really could be a tale of family strife inspired by two of the wives of Solomon, one of which was Egyptian.
Continue reading “Hagar – Demoted Servant or Egyptian Princess? By Michele Stopera Freyhauf”
A story that follows on from my version of Perseus and Medusa…
We are blind now, my sisters and I.
He came to us, the hero, the shining one, Perseus, proud in his strength, bright as the two lightning flashes on his tunic.
There were three of us, three sisters known as the Graiae. We had always had only one eye between us, which we passed from one to another, yet we saw more clearly with that one eye between three than many did with two eyes to themselves.
And we saw him for what he truly was.
“Where is she,” he demanded.
“Who,” I asked, though we knew well what it was he wanted.
“Medusa. She whose snakes creep in and poison our good and wholesome society.”
We laughed at the way he saw the world, and I answered “No.” I spoke for us all, since at the time I had our one tooth.
But then I made a mistake. Wishing my sisters to see him, I took out the eye so as to pass it to one of them. But he grabbed the eye as I tried to hand it on. Continue reading “Happy the Land That Needs No Heroes by Daniel Cohen”
My religious views have changed over time, but the spirituality I learned from my grandmothers has remained constant. I have been Protestant, Catholic, a lover of Judaism, an admirer of Christian Science, and a Goddess feminist. I have always loved life.
I was born in Huntington Hospital just before Christmas in 1945 and brought to my grandmother’s home on Old Ranch Road in Arcadia, California. Peacocks from the adjacent Los Angeles County Arboretum screeched on the roof. There was another baby in the house, my cousin Dee, born a few months earlier. My mother and her sister were living with their mother. The war was over, and they were anticipating the return of their husbands from the Pacific Front. My earliest memory, recovered during healing energy work, is visual and visceral. I am lying crossways in a crib next to the other baby. There is a soft breeze. The other baby is kicking its legs, and I am trying to do the same. I look up and see three faces looking down at us. Although the faces are blurry in the vision I see, I feel them as female and loving. I got off to a good start. Continue reading “LOVING LIFE* by Carol P. Christ”
Any woman who has eaten a big holiday meal with her family or had a weekend brunch with girlfriends has probably heard the following words: “I’m so bad, but I’m going to order…” or “I shouldn’t, but…” or “I’m being good; I skipped dessert.” Foods and the recipes in cookbooks marketed towards women are described as “sinfully delicious,” especially if they are low-carb, or low-fat, or low-sugar. “Sinfully delicious” diet food can be enjoyed “without the guilt.” Further marking the matrix of food, women, and “bad” behavior or sin, is the intimate relationship between food, women, and sex. Recent Carl’s Jr./Hardee’s commercials feature swimsuit model Kate Upton making out with – nearly making love to – a hamburger. This love scene takes place in a convertible, at a drive-in, the classic site of American, teenage, illicit sex. The take-out bag is used as a prop to conceal Upton’s vagina, as she spreads her legs for the camera. Another commercial, for Lay’s potato chips, features a women biting her lip while she slowly peels open the bag, set to Al Green’s “Let’s Stay Together.”
A seeming contradiction emerges between these two discourses: one that persists within and between women, who are expected to be on a diet and who speak, and are spoken to, about food in terms of morality, “good” and “bad.” At the same time, women eating, especially eating greasy, fatty, comfort food, as long as these women are thin and attractive, has become a quintessential symbol for sex, and is used most particularly to market food to men. Continue reading ““Eating Our Words” Decoupling Women’s Eating Habits from the Language of Sin: Part 1 by Stefanie Goyette”
I did not ever think that genealogical research would reveal that I am descended from slave owners.
My family’s early American roots are in New York and the upper Midwest—not in the American South. While watching genealogy programs that reveal slave-holding ancestors in the lines of white and black Americans with roots in the South, I have breathed a sigh of relief accompanied by the thought–not me!
I have not expended a great deal of energy researching Searing ancestors who settled in Hempstead, Long Island in the 1640s, because my Uncle Emery had already traced the family line. Bored one afternoon and wondering if my ancestor Samuel Searing had left the Hempstead Quaker community because he fought in the Revolutionary War, I entered the Searing family surname into a general internet search.
I found that my 4x great-grandfather Nathaniel Pearsall–whose daughter Sarah and her husband Samuel Searing are my 3x great-grandparents–is indeed listed for “patriotic service” in the Daughters of the American Revolution database. As an anti-war activist, I wish there had never been a revolutionary war–we could all have been Canadians! I would have been pleased to learn that my ancestors were all Quaker pacifists. Still, I must admit that I felt a twinge of pride to be able to trace my ancestry back to our country’s beginnings.
Continuing to follow up links to Searing ancestors, I stumbled upon the wills John and Elizabeth Searing. John was a brother of my 5x great-grandfather, Jonathan Searing.
In the name of God, Amen, April 22, 1746. I, John Searing, of Hempstead, in Queens County, being very sick. My executors are to pay all my debts. I order all my negroes to be sold, except the oldest negro boy; Also my wheat, except enough for family use. I leave to my wife Elizabeth, one bed and furniture and a side saddle, and the use of 1/2 my farm, until my children are brought up…
In the name of God, Amen, November 27, 1760. I,Elizabeth Searing, of Hempstead, of Queens County, being sick. I leave to my son, John Searing, my negro man and a bed and three blankets, etc. To my daughter, Mary Searing, a negro girl, and she is to have clothing and linen of mine so much as my other two daughters have had. … I leave my granddaughter, Mary Searing, daughter of my son Jacob, a negro girl, and to my daughter Anne long cloak, and the rest of my apparell to my daughters.
If I am a daughter of the American revolution, I am also a daughter of Quaker slave-holders. It is well-known that the Quakers were among the most vociferous abolitionist voices in America. Who would have thought that Quakers had also owned “negroes.” How did this come about? Continue reading “A Daughter of the American Revolution and a Daughter of Quaker Slave Owners in Long Island, New York by Carol P. Christ”
Feminism and Religion 