Painting the Mother of Exiles by Angela Yarber

angelaLast month, my column focused on the importance of intersectionality within the feminist movement by highlighting the revolutionary work of Sojourner Truth, an escaped slave, abolitionist, and women’s rights activist. I’d like to continue to press the importance of intersectionality, particularly given our current political state. Of late, I’ve received a little criticism that some of my recent Holy Women Icons are too political, particularly with reference to Mothers of Black Lives Matter, Dolores Huerta, and the Midwives of Standing Rock. As a woman artist, and particularly a queer woman artist, the personal is always political. Feminists taught us this decades ago. Since the lives, loves, and bodies of LGBTQs, women, refugees, immigrants, people of color, Muslims, Jews, those who are differently abled, and the poor continue to be legislated, violated, excluded, and oppressed, I’d contend that writing about, painting about, and working for liberation for all of these intersectional identities is paramount, especially for those who profess faith in a homeless refugee liberator from the Middle East (that would be Jesus, of course). Needless to say, I believe these recent works in the Holy Women Icons Project fit in quite nicely with the over seventy revolutionaries—political and otherwise—that I’ve painted and written about in the past.

These critiques combined with the current climate of the United States, new legislation passed, proposed, and promised that attacks the lives of the aforementioned marginalized groups. So, I took to canvas and, for the first time, I did not pen the poetry scrawled across the holy woman’s heart. Instead, I relied on the words of Jewish American poet, Emma Lazarus (1849-1877). Most famous for the portion of her sonnet, “The New Colossus,” that graces the pedestal of the Statue of Liberty, I wanted Lady Liberty and Lazarus’ timely words to become my newest Holy Woman Icon. In its entirety, “The New Colossus” reads: Continue reading “Painting the Mother of Exiles by Angela Yarber”

A Feminism of the Right? by Race MoChridhe

Race MoChridheAs I read Carol Christ’s post, This Is How Liberal Democracy Dies, I was reminded of the women with whom the bulk of my research time lately has been spent—the Madrians, a Goddess movement that flourished in Britain and Ireland from the early 1970s until the mid-1980s. Like Christ, the Madrians believed that society was headed in a self-destructive direction and could best be reoriented through women’s wisdom. Like Christ, they admired Greek culture and looked to matrifocal Old Europe for inspiration. Like Christ, they found in both their experience of womanhood and in the model of that past a blueprint for a radically different kind of politics, but a politics that could scarcely be more unlike Christ’s.

They were environmentalists, pacifists, critics of capitalism, teachers of universal salvation, and often proudly-identifying lesbians, who advocated for women’s leadership in the home, in government, in education, and in religion. They were also Traditionalists, monarchists, and nationalists, who advocated for the fourfold social order, obedience to ecclesiastical authority, and the use of corporal punishment. Regularly seen at Goddess conferences and in the pages of magazines like The New Ecologist, they identified as feminists during their initial years, but by the early 1980s their writings self-identified as anti-feminist, offering a considered critique of a movement they had come to see as aligned with policies of the left which they believed robbed women of agency and sublimated them to a neutered, Enlightenment concept of the citizen that presumed masculine traits and values as its normative ideal. Continue reading “A Feminism of the Right? by Race MoChridhe”

Doctrine and Fidelity by Elise M. Edwards

elise-edwardsThis past week, I was listening to Krista Tippett’s podcast On Being as she spoke with Pádraig Ó Tuama.  He is a poet, theologian, and leader in the Corrymeela community of Northern Ireland. As he spoke about several things related to the challenges of belonging, reconciliation, and fractured communities, he said, ”The measure of Christian fidelity is more than the positions we take.”

I agree.  I interpreted his statement as a condemnation of the ways Christian doctrines and moral positions too often take priority over other matters of faith.

Continue reading “Doctrine and Fidelity by Elise M. Edwards”

Straight from the Horse’s Mouth: Celebrating Epona by Mary Sharratt

 

 

 

epona-of-kastel

The following is a guest post by Mary Sharratt’s Welsh mare, Miss Boo aka Queen Boudicca

 

The ancient Romans and Gauls knew something that many modern day humans have forgotten. Mares are divine.

The worship of Epona was popular throughout the Roman Empire. Epona was a Gaulish deity whose name means “divine mare” or “she who is like a mare.” Epona was the the only Celtic divinity to receive her own official feast day in the Roman Calendar: Eponalia, December 18, was celebrated on the second day of Saturnalia, the Roman midwinter celebration (December 17 to December 23). But as far as we horses are concerned, every day is Epona’s Day! Go out and hug a horse right now!

The patron deity of horses, ponies, donkeys, and mules, Epona also protected those who looked after equines or worked with them. Thus she was beloved of the Roman cavalry. Epona’s worship stretched from Roman Britain, across Gaul and Germania to Spain, Rome, and Eastern Europe. Not only did she have a temple in Rome and her own holiday, but there were shrines to her in almost every stable. Her altars were adorned with fresh roses. Horses and donkeys were adorned with roses for her processions.

Some modern humans are inspired by these ancient traditions. At midsummer, my human ties roses in my beautiful mane when we ride out together.

midsummer-boo-4

In her iconography, Epona is often depicted as a majestic woman riding side saddle, always travelling from left to right. In the image at the top of the page, “Epona from Kastel,” she is riding and carrying a round fruit or loaf. Epona is associated with abundance, fertility, and sovereignty.

A votive image from Budapest shows Epona as a great sovereign lady seated between two horses who feed from her lap.

epona-of-budapest

In the Middle Ages, Epona’s archetype lived on in literary figures such as Rhiannon in the Mabinogian.

Epona was a nurturing mother figure, a giver of abundance and plenty. But what does this mean for us today? Anyone who has spent any time around us horses knows that we are capable of great empathy. Any person who is sad or depressed should spend some time just quietly grooming horses and being with them, and the healing will unfold. When my human is upset, I know right away and I’m especially gentle with her and give her lots of tender snuffles. I also love children and am extra careful around them. Here’s a picture of me with one of my little human friends.

boo-saffron

 

People have reported great success using horses to treat autistic children and adults. Even people suffering from eating disorders can heal if they spend time with equines. Horses have huge hearts. Especially mares! We’re hard-wired to nurture.

Heartland Girls’ Ranch in Minnesota offers equine therapy to help heal sex-trafficked girls. Each girl is matched with a horse that she cares for and this partnership helps build back her sense of trust and self-worth.

The Romans celebrated Eponalia by giving every horse, donkey, and mule a day of rest. Modern humans who keep horses can observe this by giving their horses a day off and by offering them apples, which are sacred to Epona. Humans can also honour Epona by donating to equine charities, to Heartland Ranch, or your local horse rescue centre.

What would human civilization look like had there not been a millennia-long partnership between humans and equines? Have a heart for the horses who have carried their humans so far and so faithfully.

Links: Epona.net

Epona’s Day: The Gifts of Midwinter by Caitlin Matthews

Heartland Girls’ Ranch

Miss Boo aka Queen Boudicca is a Welsh mare who lives in the Pendle region of Lancashire. A hereditary Welsh trad witch in the most archetypal sense of the word, Miss Boo lives in deep communion with the Earth and is a keeper of ancestral wisdom. Miss Boo is a committed feminist, and she and her herd preserve an ancient matriarchal social structure unchanged since the dawn of their species. Don’t mess with chestnut mares! She is the proud owner of the author, Mary Sharratt. All royalties from Mary’s book sales will go to keeping Miss Boo in the style to which she has become accustomed. Visit her human’s website.

boo-pussy-hat

Reflections on Trauma, Part I: Pink Pussyhats by Stephanie N. Arel

stephanie-arelI have been thinking frequently about trauma, about what perpetuates suffering and what supports the arduous journey of transforming traumatic experiences, especially in the aftermath of traumas of human design. The violation of bodies lies at the heart of such traumas. Thus, how we practice behaviors that refuse to denigrate bodies are critical and necessary to alleviating suffering and promoting the body’s dignity.

This idea of restoring the body’s dignity after trauma is magnified by the reality that trauma remains, stored in our bodies as a residual reminder of the traumatic event (s). Bessel van der Kolk reminds us, “The body keeps the score.” Continue reading “Reflections on Trauma, Part I: Pink Pussyhats by Stephanie N. Arel”

It’s a Small Thing in Relation to Everything Else: Or Is It? by Carol P. Christ

carol-p-christ-photo-michael-bakasYesterday morning when I learned about the Open Letter to Attorney General Sessions: Join Us In Selma On the Right Side of History, I paused Joy Reid’s interview with William Barber II in order to search for the petition site. The letter’s authors invited the Attorney General to join them in Selma to commemorate the 52nd anniversary of “Bloody Sunday” when peaceful marchers demanding the right to vote were attacked with billy clubs and tear gas. The Letter also asks the Attorney General, who was born in Selma, to join them in a non-partisan commitment to ensure the right to vote for all Americans. The letter calls upon the Justice Department to restore the protections against voter suppression enshrined in the Voting Rights Act.

I was pleased to sign the Open Letter because I have been thinking about how those who came together in the Women’s March and other marches can channel their energy into registering voters, helping them get the identification required by “voter suppression laws” enacted with the purpose of disenfranchising voters of color and elderly voters in nearly half of all US states. I believe it is imperative to focus a part of our energy on helping people to get the necessary ID’s while at the same time working to throw out every single rascal who voted for these laws. We must take back the state legislatures that have the power to enact voting laws. And we must do what we can to make sure that everyone who wants to vote is able to vote.

While I was adding my name to the petition, I was asked to check if I am a faith leader. Continue reading “It’s a Small Thing in Relation to Everything Else: Or Is It? by Carol P. Christ”

Springing Forward with the Wicked Witch by Barbara Ardinger

Barbara ArdingerEl Presidente was enlarging his war against his citizens. This meant the roads were more crowded than before with refugees fleeing the capital city for safety among the farmers on the plains and up in the hills. Some of these refugees arrived, of course, at the farm of the wicked witch.

Refugees

Whenever a family arrived, the witch would put on her wickedest face and voice (she’d been practicing) and tell the children she was going to roast them and eat them with mashed potatoes and baby gravy. The children believed her for about a minute and a half, whereas their parents just smiled as each family was taken in hand by the senior refugees and led to rooms where there were new beds. The tenured refugees had (with the witch’s permission) taken charge and somehow found enough lumber to build two new rooms (lean-tos) at the side of the house. They were also working the farm and doing whatever they could with other providers of shelter to make newcomers as comfortable as possible. All the farms across the plains and in the hills had nearly run out of food to feed their guests, but with the coming of spring and tiny green shoots already showing, many of the people were hopeful. Continue reading “Springing Forward with the Wicked Witch by Barbara Ardinger”

Drumming to the Universal Pulse in an Out of Sync World by Carolyn Lee Boyd

carolynlboydBeneath all being is a universal rhythm that is as deep as natural law and as easy to find as the beat of a drum.  After giving up an early interest in percussion 50 years ago when a school music teacher told me “girls don’t play drums, ” I discovered this in a World Rhythms  hand drumming class at a local music conservatory. The other students, our uber-patient teacher, and I were pounding away, practicing rhythms and counter-rhythms,  when we were suddenly all embraced by the flow of a single central pulse and, freed from the constant task of trying to stay on beat, created, for that moment, an entity of sound that was unique, beautiful and complex, and living.

Later I learned that “entrainment” is a well-researched phenomenon that happens when two or more entities in proximity naturally synchronize their rhythms. Entrainment causes roommates to menstruate on the same schedule, or clock pendulums to begin to swing at the same pace when placed near one another, or drummers to play perfectly on the same beat seemingly effortlessly. Continue reading “Drumming to the Universal Pulse in an Out of Sync World by Carolyn Lee Boyd”

Redeeming Gender, Softening Extremes by Chris Ash

Christy CroftLast month, I attended a lecture by Anglican theologian Adrian Thatcher on his recent book, Redeeming Gender. In this book, Thatcher draws upon the one sex and two sex theories described by Thomas Laqueur in his book, Making Sex: Body and Gender from the Greeks to Freud. Laqueur posits that until the eighteenth century, it was believed that women and men were two expressions of the same basic sex – that women were men whose reproductive organs were similar but found in the “wrong” places. Ovaries were internal testes, the vagina an inverted penis, and the labia a parallel for the scrotum – all making women flawed expressions of man.

This sets up a continuum in which there is one sex rather than two, with men as more perfect expressions of man, and women as inferior expressions. Thatcher argues that if the language, liturgy, and doctrines of the church arose in the context of the one sex theory, then Christianity’s foundational beliefs and practices are already compatible with acceptance of a spectrum of gender identity within a one-sex model, opening up new interpretations that allow for full participation of women and LGBTQ+ people within the church. While the old one sex theory as described by Laqueur is a spectrum from more to less perfection, from more to less like God, the spectrum Thatcher proposes is clearly progressive – one in which all places along the spectrum share in the same equality.

And yet it is still a linear spectrum, with extremes envisioned as opposites, as distant from each other. Continue reading “Redeeming Gender, Softening Extremes by Chris Ash”

A Lenten Reflection by Natalie Weaver

Natalie editedA friend recently asked me whether I believed in sin.  It was a strange question for me to consider because the concept of “belief” as applied to “sin” already suggests that sin itself is not a self-evident or manifest reality.  Considering the question, I had to answer that I didn’t actually believe in sin as an objective ontic something.  Hurt, wounds, violence, injustice, suffering – these are objective realities that I have no trouble identifying.  It was in naming the contrast or painful human experiences as sin with which I had the difficulty, since sin connotes moral, spiritual, intellectual, or volitional defect or evil.  My intuition pushes back against this reading of the suffering the world reflects, at least in the microcosm, the imperfection of creatures, or perhaps better put, animals, and in a best case scenario, animals in process.

As I considered this question, I discerned that what is typically identified as sin is a byproduct of the natural limit of animal or creaturely life.  This is to say, we are developmental, process-dependent, works of complex animal life.  We are imperfect in the truest sense – that is, we are not completed beings but ongoing verbs with past tense helping verbs and “ing” endings.   I have been trying; you have been growing; they have been seeking.  In Christian language the term we use is “eschatological,” which connotes that the process has an end or a purpose.  But, I am inclined to think this is just a more confident way of acknowledging the inevitable nature of worldly imperfection. Continue reading “A Lenten Reflection by Natalie Weaver”