Exploring the F-word in religion at the intersection of scholarship, activism, and community.
You can see my photo report from the last Women’s March 2017 here.
And you can see more of my photos from this 2018 march here, here, and here.
Please enjoy these radical feminist images from 2018! Yours in the struggle FAR family!
All photos by Marie Cartier
Continue reading “Photo Report from the 2nd Women’s March, January 20, 2018 by Marie Cartier”
Like many in the FAR community, I participated in the world-wide 2017 Women’s March. So did Madge, the bodacious cartoon character who took me by surprise in 1990 and went on to become the narrative character of The Maeve Chronicles. Her life in print, as the first century Celtic Magdalen, satisfied her until….November 8th, 2016 when Madge returned, mouthy as ever, to rejoin us in our own times.
On the first anniversary of the historic march, I’d like to share a little of Madge’s millennia-spanning story and a few images from her two books of cartoons, now published in one volume.
Madge first appeared to me in 1990 as a line drawing of an ample woman sitting naked at a kitchen table drinking coffee. I had recently finished writing a novel, The Return of the Goddess, A Divine Comedy, and felt I had nothing more to say. I decided to play with magic markers for a while. Madge, as the naked woman introduced herself, was far from done with words. Fleshed out with peach magic marker, Madge told me she wanted “fiery neon orange” for her hair color. She also required speech balloons for her theological queries. (For example: If we are all members of the body of Christ, who is the twelve-year molar, the kneecap, the colon?) Enchanted with her sass, I invited her to be in my next novel. I pitched ideas to her. She rejected them all as too dull and said, “I want my own book of cartoons first.” Continue reading “Happy Anniversary, Women’s March, with love from Madge by Elizabeth Cunningham”
I recently noticed that I’ve been spending a lot of time thinking about financial security, the way class systems work in the United States context, and how these types of realities inform my feminism. Part of this is no doubt due to the fact that for the first time in my life I am not a student with multiple part time jobs, but rather am a “real” adult working full time at a job that offers retirement and medical benefits.
As I’ve written about before, I grew up in a poor family in rural Wisconsin and as a result I am often hyper vigilant about my finances. While I likely go a bit overboard when organizing my budgeting, balancing, saving, and spending this type of organizing is something I can control. The simple act of paying a bill, or determining how much I can spend on groceries this week gives me a profound sense of safety because for the first time there really is enough coming in to support my basic needs.
Continue reading “Empowering Toys and the Problem of Class Divisions by Katie M. Deaver”
“You need to take a step back. You need to take a pause, relax, reassess. Two steps back, you can see more clearly, then you can move forward.” That’s what my brother first told me as I shared with him the overwhelmingness of my life. My first reaction was: Well – that is easier said than done. Plus, the thought of taking a pause and relaxing only made me think about how much more behind I’d fall on everything. I confessed to him that beside my regular teaching-related responsibilities, I commit to too many other things – only to end up feeling poorly about my performance.
“Do not be that person,” he said. I knew he was right. Some of my situation of overwhelmingness I do to myself; knowing I have limited time available, I nonetheless say “yes” more often than I say “no.” This is born of my own compulsion and socialization. But, as Dawn noted in a comment she left on Tuesday’s post, I need to remind myself that “my compulsion…is often just my compulsion.” Much of the time, I can choose otherwise. Continue reading “Listening Deeply to Yourself by Xochitl Alvizo”
Yesterday I “paused” my post and left you with words from a dear friend Edyka Chilomé, a powerful “artivist” invested in the healing of our world. And our world is in need of healing indeed.
Today was another tough day of carrying the pain of our continued inhumanity toward one another: Las Vegas, Puerto Rico, Myanmar…and so many other ongoing tragedies. I find it hard to find words – to know what to offer here on Feminism and Religion. Some days it seems necessary to go on with our work as planned; la lucha is every day and we keep at it. But other days, keeping on as planned just seems absurd. I think these are precisely the days that Audre Lorde had in mind when she wrote that poetry is not a luxury. Continue reading “Birthing a New World by Xochitl Alvizo”
My brother is, in this own words, an “old school street, squatter, gutter punk.” Indeed, he lives outside the system. He is an anarchist atheist and has lived many nights of his life on the streets – by choice. He has a quick and easy smile and makes friends effortlessly. Recently, while stuck in Seattle during an extended layover on his way back to Europe, where he’s been living the last few years, he passed the time making new friends and exploring the immediate area –
Continue reading “Feminist Gutter Punk Freedom by Xochitl Alvizo”
I am so frustrated that we are still fighting to affirm women’s place in leadership. I’ve been thinking about this struggle in the context of church ministries (especially preaching) and social activism, seeing a stark contrast between the way institutional churches and universities promote and subvert women’s authority and the ways movements like Black Lives Matter do.
Particularly, I’ve been struck by the ways that more radical movements employ language and practices that are based in spirit more than hierarchical authority. I have found a theme emphasizing equality in humanity’s access to spirit in both historical and contemporary movements and writings about religious experience. I’m certainly not the first one to notice or discuss how appeals to Spirit have empowered those excluded from dominant systems of power to challenge constrictive social structures, but I would like to share how this dynamic has become more visible to me so that, together, we might find encouragement, inspiration, and food for thought.
Continue reading “The Spirit and Jarena Lee: Inspiration to Break Boundaries by Elise M. Edwards”
One in three women worldwide experience Domestic Abuse at some point in their lives; I am one of them. There are many terms to describe what we experience: Gender Based Violence (GBV); Domestic Violence (DV); Wife Battering; Violence Against Women and Girls (VAWG); I’ve opted to use the term Domestic Abuse because it covers many of the behaviours women, and men, experience. Firstly, domestic describes the running of the home, or family relations, and is synonymous with private; private or intimate relationships are the grounds for this abuse.
I use ‘abuse’ instead of violence because it covers physical violence, sexual abuse, financial abuse, emotional and psychological abuse, power and controlling behaviour, isolation, and spiritual abuse. Some victims experience some of these behaviours, many experience all of them. Women and men experience abuse differently. For one thing, men are more likely to murder their partners than women are, and women generally have full responsibility for the care of children. With that in mind, my focus in this piece will be on women. Continue reading “Reclaiming Yourself From Domestic Abuse by Kitty Nolan”
In my lifetime of researching women’s ritual dances in Greece and the Balkans, I have often come across related practices of divination or healing. One of these is the custom of coffee divination, the art of interpreting patterns in the fine grounds left in the cup after drinking Greek or Turkish coffee. The practice is found in Greece, the Balkans, Asia Minor, the Caucasus and the Middle East, and all over the world where people from these regions have emigrated. It is practiced mainly by women, particularly older women.[1]
Kafemanteía is related to much older techniques of divination and ritual, including the libations or liquid offerings which were an integral part of prayer in ancient Greece.[2] Sometimes, after the libation was poured, ‘the empty cup was examined for signs of oracle.’[3] The Old Testament mentions Joseph’s skill in divination by use of a cup,[4] while Istustaya and Papaya, the spinning and weaving pre-Hittite goddesses of destiny, divined using bowls of liquid akin to vessels used for scrying in many cultures.[5] The humble coffee cup can thus be seen as belonging to a long tradition of ceremonial vessels used in divination.[6]
In antiquity, Joan Breton Connelly makes clear, ‘religious office presented the one arena in which Greek women assumed roles equal and comparable to those of men,’ a fact which despite abundant evidence ‘has, until recently, been ignored by modern commentators or, worse yet, denied’.[7] In ancient Germanic, Celtic, Canaanite, Mesopotamian, and Anatolian cultures, ‘it was primarily women who were regarded as able to interpret signs and omens and to foretell the future’.[8]
Women who read cups today tend to view their ability either as a divine gift or as a talent learned or inherited from their mother, grandmother or aunt. The concept of inherited oracular or shamanic talent is an ancient one, according to Barbara Tedlock, who suggests that intuition as an ‘unconscious cognitive process’ may be ‘genetically determined in its structure and function.’[9]
In her 2005 book The Woman in the Shaman’s Body, Tedlock describes what she calls ‘the primacy of women in shamanism’, stating that ‘women’s bodies and minds are particularly suited to tap into the power of the transcendental.’[10] Her assertions have important implications for the discussion of kafemanteía as a women’s art, but also reignite feminist controversy about biological ‘essentialism’ and ways that theories about differences between the sexes have been used to justify oppression based on gender.
As an in-depth discussion of essentialism is not possible here, I highly recommend Carol P. Christ’s excellent posts on the topic for those who wish to think more deeply about these questions. As Christ shows, the assumption that ‘if there are sex differences they must inevitably determine behaviour’ is a flawed syllogism. Christ invites us to discuss these issues in a more open-minded way: ‘I think our feminist conversations would be richer if we could find ways to talk about sex differences without immediately jumping to the conclusion that it is regressive or anti-feminist to do so.’[11] In our discussion of kafemanteía, I suggest we remain open to the possibility that neurological and biological differences may have significance, though not in a deterministic way. Men can also be readers of coffee grounds and tea leaves, but the fact remains that most readers of cups are women. Why might this be?
The social component of kafemanteía is very important, offering comfort and company to both reader and querent. According to neurologist Louann Brizendine, women have both a greater need and greater capacity for the positive emotional interaction of this social relationship. Neurologically, the female brain contains more mirror neurons than the male brain, giving women an advantage in establishing emotional connection and triggering production of the anti-stress hormone oxytocin.[12] Rather than ‘fight or flight,’ female stress responses follow a behavioural pattern known as ‘tend and befriend,’ based on the maintenance of social networks that increase bonding and decrease stress.
The intuitive response when reading the patterns in a cup often comes from what we call ‘gut feelings,’ which, as neuroscientific research reveals, ‘are not just free-floating emotional states but actual physical sensations that convey meaning to certain areas in the brain.’‘ [13] As Brizendine shows, areas of the brain that track gut feelings are larger, more sensitive, and more active in women’s brains; thus ‘the relationship between a woman’s gut feelings and her intuitive hunches is grounded in biology.’ [14] A further element to consider is the fact that neurological activity in most men is left-brain dominant, while women’s brain function tends towards a more even balance between left- and right-hemisphere activity.
Finally, Barbara Tedlock presents fascinating information on protein and collagen matrices embedded in connective tissues in the human body, ‘composed of liquid crystals and biopolymers that behave as electronic conductors, storing large amounts of cognitive information.’ [15] Given that these matrices can be seen as the biological structure in which ‘somatic consciousness’ resides, I would venture to ask whether the greater proportion of fat cells in women’s bodies may enable greater cellular conductivity for storing and transmitting intuitive and cognitive information. I would love to see further research in connection with the biological tendency of women to accumulate more fat cells post-menopause, and the image of the older wise woman or crone considered in many cultures to have oracular or divinatory powers.
I have had my cup read many times on my travels, and have often been astonished by the accuracy of information offered by the reader, including precise personal details which she could not have possibly known. This remains a mystery. Although I support further study into kafemanteía, I acknowledge that in essence it appears to defy conclusive rational explanation and therefore may remain permanently impenetrable to the scholarly mind. Perhaps all we can do is to simply increase our awareness of, and respect for, this living divinatory art, and the older women who keep it alive worldwide. I would be interested to hear from others about their experiences!
This post is drawn from a much longer article I have recently written, ‘Kafemanteía: coffee divination as women’s prophetic art in ancient and modern times.’ It appears in the current issue of Walking the Worlds 3:2 (2017): 52-68, available from www.walkingtheworlds.com
[1] Green, 1992:85, Miller 2015:2, Seremetakis 1991:56.
[2] Connelly 2007:176.
[3] Walker 1995:191.
[4] Genesis 44:5.
[5] Stone 2014:194.
[6] Barber 2013:186, Karcher 1997:14.
[7] Connelly 2007:2.
[8] Stone 2014:187-197.
[9] Tedlock 2006:70, citing Winkelman 2000: 243-44.
[10] Tedlock 2005:xv, 4-5.
[11] Christ, FAR February 16, 2015.
[12] Brizendine, 2006:121.
[13] Brizendine, 2006:120.
[14] Brizendine 2006:120.
[15] Tedlock 2006:71.
Laura Shannon has been researching and teaching traditional women’s ritual dances since 1987. She is considered one of the ‘grandmothers’ of the worldwide Sacred / Circle Dance movement and gives workshops regularly in over twenty countries worldwide. Laura holds an honours degree in Intercultural Studies (1986) and a diploma in Dance Movement Therapy (1990). She has also dedicated much time to primary research in Balkan and Greek villages, learning songs, dances, rituals and textile patterns which have been passed down for many generations, and which embody an age-old worldview of sustainability, community, and reverence for the earth. Laura’s essay ‘Women’s Ritual Dances: An Ancient Source of Healing in Our Times’, was published in Dancing on the Earth. Laura lives partly in Greece and partly in the Findhorn ecological community in Scotland
References:
Barber, Elizabeth Wayland. The Dancing Goddesses. New York: Norton, 2013.
Brizendine, Louann. The Female Brain. New York: Morgan Road Books, 2006.
Christ, Carol P. ‘What If There Are Sex Differences But Biology Is Not Destiny?’ FAR February 16, 2015.
Christ, Carol P. ‘Has the Vatican Discovered that Women Should Be Running the World?’ FAR February 9, 2015.
Connelly, Joan Breton. Portrait of a Priestess. Princeton: Princeton University Press, 2007.
Green, Marian. “Wise Women Counsellors: Popular Methods of Divination.” In World Atlas of Divination, edited by John Matthews, 81-87. Boston: Little, Brown, 1992.
Karcher, Stephen. The Illustrated Encyclopedia of Divination. Shaftesbury, Dorset: Element, 1997.
Miller, Guldjin. The Secret Art of Coffee Reading. Australia: Guldjin Miller, 2015.
Seremetakis, C. Nadia. The Last Word. Chicago: The University of Chicago Press, 1991.
Shannon, L. ‘Kafemanteía: coffee divination as women’s prophetic art in ancient and modern times.’ Walking the Worlds 3:2 (2017): 52-68
Stone, Merlin. “Inner Voice: Intuition.” In Merlin Stone Remembered, edited by David B. Axelrod, Carol F. Thomas, and Lenny Schneir. Woodbury, MN: Llewellyn Books, 2014.
Tedlock, Barbara. The Woman in the Shaman’s Body. New York: Bantam Dell, 2005.
Tedlock, Barbara. “Toward a Theory of Divinatory Practice.” Anthropology of Consciousness 17:2 (2006): 62-77.
Walker, Charles. The Encyclopedia of the Occult. New York: Crescent Books, 1995.
Winkelman, Michael. Shamanism: A Neural Ecology of Consciousness and Healing. Westport, Conn.: Bergin and Garvey, 2000: 243-44. Quoted in Tedlock (2006):70.
I saw an interesting headline the other day entitled: “Olympic Gymnast Hits Back at Body-Shaming.” I immediately thought, “Wow not again.” The fact that body-shaming is even an expression is a disheartening commentary on the society we live in today. Women’s bodies have long been the subject of casual objectification in our culture and in the media. The fact that people think it’s ok to comment on a woman’s body, in whatever fashion pleases them, blows my mind. Not only is it disrespectful, but it comes from the problematic way society equates a woman’s worth with her beauty.
People have diverse ideas of beauty, and different cultures value different physical qualities, but this does not mean that those who don’t live up to the ideal should be shamed. In the article, Gymnast Aly Raisman relates an experience at an airport where a female employee recognized her and mentioned one of the reasons was “because of her muscles.” A male colleague then stated “Muscles? I don’t see any muscles” and “continued to stare” making Raisman feel uncomfortable. She then took to twitter to relay the events stating: “I work very hard to be healthy and fit. The fact that a man thinks he can judge my arms pisses me off. I am so sick of this judgmental generation.” Continue reading “Tall Order by Sarah Kiefer”
Feminism and Religion 