Exploring the F-word in religion at the intersection of scholarship, activism, and community.
A spoken word piece…
They think I’m uneducated, relegated to the sidelines of life, desecrated and infected mind with cultish, hocus pocish, dogma of misogyny; my worth based solely on my progeny!?…
They think I’m silent, ruled by a tyrant, never speakin’ unless spoken to, hiding scars and contusions too?! Continue reading “They Don’t Know Me by Jameelah X. Medina”
oes God exist within the LGBTQ community anymore or has the community itself abandoned God for all-night raves, dance clubs, alcohol, and hypersexualized and over commoditized fetishized forms of femininity and masculinity? Oftentimes, I find myself answering yes to the above questions. After surviving hate crime after hate crime and endless batches of newly elected conservative politicians hell bent on ignoring medical and social epidemic plaguing the very country they were elected to serve and protect, why would a community, oftentimes linked to sin itself, believe in a holy entity?
My good friend and fellow Feminism and Religion Contributor Marie Cartier’s forthcoming book, Baby You Are My Religion: Women, Gay Bars, and Theology Before Stonewall argues
that American butch-femme bar culture of the mid-20th Century should be interpreted as a sacred space. Specifically, gay bars served as both communal and spiritual gathering spaces where butch-femme women were able to discover and explore not only their sexuality but also their spirituality. An opus of an academic accomplishment based off of the amount of in-depth interviews she conducted, Professor Cartier explores lived religion in an area that has become all too common within the LGBTQ community: the bar
The Palms, the last local and only lesbian bar to be found in city of West Hollywood, CA is closing its doors and I can’t help but wonder where its patrons or parishioners will now go? Continue reading “God Doesn’t Live Here Anymore: Gay Bars and the Growing Divide Between Sexuality and Spirituality by John Erickson”
Cover up! No, get naked!
Haraam [Sin]; cover yourself! Be free; show some skin!
AstaghfirAllah [seeking forgiveness from God]; aren’t you ashamed?! Damn, aren’t you hot in that?!
The Muslim woman’s body feels like a battleground, especially during times like last month (April) with the whole FEMEN “topless jihad” controversy sparked by the Tunisian woman who protested the female body as a source a familial honor. On one side is essentialized feminism and patriarchy on the other end with both sides pulling hard. Both sides have Muslim women on their team, but both sides also harm them. Let’s start with “Team Femesential.”
Questioning the headscarf and certain covering practices is mostly a healthy endeavor in which many Muslim girls and women engage before and after deciding (if they do) to wear a headscarf. However, questioning the headscarf can also be an oppressive and even dismissive strategy that is disrespectful to Muslim women and to all women in general. Continue reading “Tug-of-Warring over the Female Body (Part 1 of 2) by Jameelah X. Medina”
I have to be honest, Jason Collins’ admission that he was a homosexual, albeit brave, upset me. While coming out is an completely unique experience to every individual that does it, Jason Collins’ story was just another example of the rampant sexist and heteropatriarachal world that privileges male bodies and sexualities over women’s similar experiences. While I applaud Jason’s story and it’s timing, the first thing I asked to my colleagues was: Where was the hubbub over Sheryl Swoopes or Martina Navratilova?
Like marking off items on a proverbial checklist, closeted LGBTQ individuals who exist within and outside of the world of professional sports, can recount the numerous things they struggle with in terms of their sexuality. From fearing of the actual coming out process, dressing in their car or at home to avoid the subtle glances and whispers of individuals in the locker room, to wondering what coming out would mean not only for their game but also for their social and, if they choose, spiritual lives, closeted and out LGBTQ individuals within the multi-billion dollar professional sports industry must grapple with that age old question: what does it mean to be gay and open about it?
I have to be honest, Jason Collins’ admission that he is a homosexual, albeit brave, upset me. While I understand that coming out is an completely unique experience to every individual who does it, for me Jason Collins’ story was also an example of the rampant sexist and heteropatriarachal world that privileges male bodies and sexualities over those of women. While I applaud Jason’s story and the timing, the first thing I asked to my colleagues was: where was the same hubbub over Sheryl Swoopes or Martina Navratilova? Continue reading “Thanks for Coming (Out): Sexuality, Sports, and Spirituality by John Erickson”
As most of us are aware by now, there is a “feminist-sextremist” group from Ukraine called “Femen.” This group has been very controversial by their public demonstrations of nudity, the words they paint on their bodies, and their explicit condemnations of political structures and organized religions. They were started by Anna Hutsol in 2008 and have now spread throughout Europe and the Middle East. The question I pose for this post is: Does Femen harness or hinder the power of the feminist critique?
Femen is precisely the kind of movement that pushes us in our understanding of feminism, the means by which it is best expressed, and the issues surrounding moral condemnation and religious sensitivity. Continue reading “(Femen)ism? by Kile Jones”
In mainstream Islam, the ways and sayings of Prophet Muhammad are second in importance only to the Qur’an. There are two prophetic sayings pften quoted when speaking about the high status of women in Islam: 1) “Whoever has two daughters and treats them kindly, they will be a protection for him against the Fire;” and “Paradise lies beneath her [the mother’s] feet.” These sayings influenced a growingly famous Islamic scholar who stated, “When she is a daughter, she opens a door to jannah [paradise/heaven] for her father. When she is a wife, she completes half of the deen [religion/way of life] of her husband. When she is a mother, jannah lies under her feet. If everyone knew the true status of a Muslim woman in Islam, even the men would want to be women.” This quote is being reposted all over social media sites by both Muslim men and women.
On the surface, the quote is lovely. It works to combat the stereotype of the lowly Muslim woman who has no standing in her religious community. It is posted as proof that women have great status in Islam. However, this quote and the prophetic sayings also have a problematic implication. When I read these quotes, I don’t see them talking about the status of Muslim women. The quotes are very specific and apply ONLY to women who are daughters, women who are wives, and women who are mothers. The implication is that, even though Muslim women and men are from a single soul and have the same essence (the Islamic perspective), women still are not sufficient enough for praise, reverence, and respect just by virtue of being women. They must be some man’s daughter, wife, or mother in order to enjoy elevated status. What does this say to women without fathers, women without husbands, and women without children? It tells them that they have not yet arrived; they are goals yet unrealized. Simply put, they are not enough. Continue reading “Women as Stairways to Heaven by Jameelah X. Medina”
The Vatican has cre
ated an entire theology of womanhood without the input of a single woman! Searching the Vatican archives reveals a wide range of documents pertaining to women, some of which mention women tersely only in their capacity as workers needing protection (Rerum novarum, 1891) and others are fully dedicated to describing the status, role and mission of women in the family, society and the world (Mulieris dignitatem, 1988). Within the documents, as time passes, women become their own category of theological importance. This is due to the influence of feminism on the status and roles of women across the globe. Yet, there is vehement anti-feminism in the documents as well.
I searched the documents myself, curious as to what the Vatican had to say about womanhood and wrote a book on the topic published by Orbis in Febrary 2012 entitled, Women and the Vatican: An Explanation of Official Documents. I would like to lay out that theology now. Continue reading “The Roman Catholic Theology of Womanhood by Ivy Helman”
In her book Queer Phenomenology, Sara Ahmed investigates how we orient ourselves in space with respect to tables – the tables around which we sit, at which we eat with friends and families of choice and birth, and at which we write. She describes moving into a new place and arranging the furniture. “After the kitchen, the room I hope to inhabit is always the study. Or the place that I have decided is the place where I will write. There, that will be my desk. Or it could just be the writing table. It is here that I will gather my thoughts. It is here that I will write, and even write about writing. … Making a place feel like home, or becoming at home in a space, is for me about being at my table. I think fondly of Virginia Woolf’s A Room of One’s Own. How important it is, especially for women, to claim that space, to take up that space through what one does with one’s body. And so when I am at my table, I am also claiming that space, I am becoming a writer by taking up that space.” (11) Ahmed goes on to discuss how certain possibilities are opened up, and others foreclosed, by the way we orient ourselves (or find ourselves oriented) to others and to objects. She describes the bodily postures that result from orienting oneself to the writing table – the way one might hunch over one’s computer, or find oneself with ink-stained fingers.
In a very different context, the queer theologian Marcella Althaus-Reid describes a scene from her childhood in Argentina. She kneels in front of a priest for confession. But instead of kneeling to the side, aslant, as she ‘ought’ to have done, being a girl, she kneels directly in front of the priest, as if she were a boy. Kneeling here too is a form of orientation, a form of direction, a bodily habit of becoming. “Kneeling is troublesome and it has a theological referent in the church’s also troubled waters of sexuality and power. A whole symbolic sexual order is obviously manifested in kneelings as positions of subordination and sites of possible homo- and hetero- seductions, because these are theologically distributed around the axis of the priesthood’s male genitalia. The priest’s penis carries the sacred connotations of the phallus as a transcendental signifier of the theological discourses to everyday Christianity, and kneeling is a liturgical positing designed to centralise and highlight this.” (The Queer God, 11) To kneel in the right (gendered) position in relation to the priest is also to kneel in the right relation to God. Continue reading “Orientations: Body, Space, Authority by Linn Marie Tonstad”
This Saturday I will be presenting a paper about Cyberbrides at the United Nations Commission on the Status of Women. While my focus for that paper is the impact on mothers and families, my research also revealed how some Cyberbrides (or Mail-Order Brides) are selected from internet catalogues with “satisfaction guaranteed” and how “International Marriage Broker” may be a cloak hiding the agencies’ involvement with human trafficking.
Cyberbrides are essentially mail-order brides, but like pen pals, they can chat and exchange pictures on the Internet and interact through video or instant chat. There are almost 2.9 million website matches that turn up when Google-ing “Mail-Order Brides” within 19 seconds of pressing the “return” button. With the low cost of social media, a new venue to market and display this “commodity” is available. Presently, about 30 Facebook sites exist that advertise “Mail-Order” Brides. Continue reading “Marriage as a Commodity (Satisfaction Guaranteed) by Michele Stopera Freyhauf”
Introduction:
This is one of four papers presented in Chicago at the Annual Meeting of the American Academy of Religion, November 17, 2012, in a session entitled “Feminism, Religion and Social Media: Expanding Borders in the Twenty-First Century,” organized by Gina Messina-Dysert and chaired by Rosemary Radford Ruether with Mary E. Hunt as the respondent. What follows is the general response followed by, after each of the contributions, Hunt’s appreciative analysis. The first paper was posted here on Feminism and Religion, and the other two papers are posted here and here on the Feminism in Religion Forum.
General Remarks by Mary Hunt:
The stated purpose of the panel is to discuss “how digital projects are remapping the feminist theological terrain and creating opportunities for a wide range of voices to participate in ongoing and new conversations related to feminist issues in religion.” These writers have done that and more.
Continue reading “SPECIAL AAR SERIES Part 2: Gamer-Player/ Gamer-Avatar: The Potential of a Video-Gaming Body by Sara Frykenberg with introduction and response by Mary Hunt”
Feminism and Religion 