Feminism and Religion

Happy New Year by Barbara Ardinger

Here we are, beginning a new year. Let’s hope it’s a good new year. I grew up in a working-class family in St. Louis. We were Calvinist and Republican. I’ve escaped from the last two, but I still claim my working class background. My father was a lithographer, my mother, a housewife. And I will never forget the advice given every year (actually, more than once every year) by my Dutch grandmother: Whenever you start something new, start clean. Take a bath, brush your teeth, wash your hair. More than that, she meant clean your house. Wash dishes. Dust. Vacuum. Pick up stray books and pet toys. Gramma put the fear of god in me, at least about cleaning. Every time she took the bus down to visit me while I was in graduate school, I spent two days cleaning my apartment.

It’s thanks to Gramma that when I wrote a daybook titled Pagan Every Day, I started the year writing about home. Here’s the page for January 1:

Usually, we invoke Janus on this first day of the year. He was the Roman two-faced god of the doorway (ianus), the transition point between the safe indoors and the outside world, where anything could happen. Roman weren’t alone in believing that this opening needed to be protected. The mezuzah, which holds verses from Deuteronomy, is affixed to doors of Jewish houses, the façade around the doorway of a medieval cathedral is as elaborate as the altar, and nearly every pagan is taught to cut a “doorway” into the energy of the circle. As the doorway stands between inside and outside, so does the turning year stand between an old year we knew and a new year we don’t yet know. Janus gave his name to January and the Romans honored him all month. Before he came to the city, however, he was Dioanus, an Italian oak god whose consort was the woodland goddess, Diana. Continue reading “Happy New Year by Barbara Ardinger”

This Time by Joyce Zonana

And the new sun rose bringing the new year.

Alfred, Lord Tennyson, “The Passing of Arthur,” Idylls of the King

It’s arbitrary, of course, this designation of January 1^st as New Year’s Day on the Gregorian Calendar, but it’s also unavoidable. Everywhere around us, people are gathering, celebrating, making resolutions, ringing out the old, ringing in the new.

The Jewish calendar’s Rosh Hashanah, near the Autumnal Equinox, always feels like the real New Year to me, with its time-honored rituals of renewal and return. The ancient Persian New Year, observed at the Vernal Equinox and recalled in in the Jewish and Christian celebrations of Purim and Mardi Gras, also moves me. And, like so many of my brother and sister pagans, I experience the Winter Solstice as a truly numinous moment, a time to release the past and welcome the future as the sun dies and is reborn.

This year, it’s especially meaningful to find Chanukah so close to the solstice, filling the week between Christmas and New Year’s. I’ve been lighting my candles each night with particular pleasure. Yet I’m happy, too, to join the rituals associated with the secular, popular New Year. In my view, there can never be too many moments of renewal and return.

Continue reading “This Time by Joyce Zonana”

A Movement Needs A Song by Esther Nelson

esther-nelson I’m back in Las Cruces, New Mexico, spending the break between semesters in the spot where I plan to eventually retire. When I was here last summer (2016), I visited the Unitarian Universalist Church so decided to join the people gathered there on Christmas Day. Not many showed up—about twenty or so. The service was abbreviated. The emphasis was on singing Christmas carols from the hymnal. Unitarian Universalists, it appears, love to sing.

Inside the bulletin on a separate sheet of paper, Catherine Massey, the Director of Music, wrote an essay titled “Sunday Music Notes.” She asks, “How can music help us respond to the needs around us?” She listed several ways we can benefit from singing and chanting. One way is calming the self, enabling us to better cope with life’s struggles. Singing can also bring comfort to the sick and/or dying as well as to their families. She used her final paragraph to write about the necessity of music in social action movements.

…[S]inging has been an integral part of many social action movements, from the American Civil rights movement of the 1950s-60s to the anti-apartheid movement of South Africa. Ysaye Barnwell, member of the African American women’s a cappella group “Sweet Honey in the Rock,” has said that for a social justice movement to gain and maintain momentum, it needs songs to be sung by the people. She believes recent movements, such as Occupy Wallstreet, have had limited success because the people on the streets haven’t found their songs.

I am still grieving about the choices many American citizens made during the recent U.S. election. Although disheartened, I know I am not alone in my grief and outrage. I hope that decent people will push back against the misogyny, heteronormativity, racism, xenophobia, and just plain hatred that this new administration stands for and will, no doubt, perpetuate. We need music and songs to carry the “resistance” forward. Continue reading “A Movement Needs A Song by Esther Nelson”

Contemplative Education: A Pedagogical Approach of Compassion by Elisabeth Schilling

green path Even though I encountered wisdom literature when specializing in Hinduism during my Religious Studies doctoral program, through reading the works of Christian female mystics and the liberation theologies of feminist spiritual guides, it took a book I never encountered in my academic studies to give me a spiritual foundation that feels complete after my departure from Christianity: Eckhart Tolle’s The Power of Now. It led me to the place where I am now, practicing mindfulness, being aware of the ego, and attempting to live in the present. Now I can return to wisdom literature with a lens that helps it make sense. Although I did not know it when I began utilizing these ideas in the classroom, there is an entire pedagogy based on them.

Contemplative education is based on the observation that the world is in need of healing and the majority of people have not encountered helpful ways to deal with their suffering. Why not use the classroom for healing and to create healers? Contemplative education has five goals or elements: 1. deep, or critical, thinking, 2. constructive communication, 3. awareness of the global impact of our behaviors, 4. personal development/well-being, and 5. a non-sectarian admiration for and inclusion of wisdom literature and traditions. This last element is what really distinguishes this pedagogy from others. And I see how it shares a great deal with feminist practices as well, especially as feminist pedagogy honors experiential knowledge, self-reflection, and activism. Continue reading “Contemplative Education: A Pedagogical Approach of Compassion by Elisabeth Schilling”

FAR Press Publishes A Serpentine Path: Mysteries of the Goddess by Carol P. Christ

carol-p-christ-photo-michael-bakas This is a great day for me as I announce the publication of A Serpentine Path: Mysteries of the Goddess. It is the first —but certainly not the last—book from the new FAR Press, directed by Gina Messina and Xochitl Alvizo, two of the founders of www.feminismandreligion.com. The release of my book is the fruit of friendship and collaboration that has been nourished in the blog community. I hope you will join with us in celebrating our joint venture by ordering the book, telling your friends about it, sharing it Facebook and Twitter (links below), reviewing it on Amazon, and letting Gina and Xochitl know if you can review in a magazine, journal, or blog.

Here is an excerpt from the preface to whet your appetite.

A Serpentine Path is a story that begins in despair and ends in rebirth and regeneration. It depicts a turning point in my life, a psychological and spiritual breakthrough that opened me to living the rest of my life in grace and joy. Though I am tempted to say it was a journey from darkness to light, that would be inaccurate, for mine was a journey into the darkness and out again. The path of life is never straight or narrow, and the circle of light and darkness is never-ending.

When I began the journey described in A Serpentine Path, I did not feel loved, I did not want to live, I could not write, and I believed the Goddess had betrayed my faith. As I completed the book, I knew I was loved, I wanted to live, I was writing, and I understood that the Goddess had never abandoned me. Though my life has had its ups and downs since then—as all lives do—I have never forgotten that I am loved, I have wanted to live, I have not stopped writing, and I feel the Goddess ever-present in my body, in my breath, and in my connections with the living and the dead. Though my story is deeply personal, my struggles with love and death, trust and control, are widely shared.

A story of finding the Goddess, A Serpentine Path is part of a growing genre that is developing as women explain to themselves and others why they left the patriarchal religions of their origins for a more nourishing spiritual vision that affirms both women and the earth. A Serpentine Path documents the first of the Goddess Pilgrimages to Crete I have been leading twice a year since then. For the women who have traveled with me, it will evoke many memories. For those who have dreamed of a pilgrimage to the Goddess, it offers an opportunity to imagine the journey. I now know a great deal more about ancient Crete, the folklore and customs of traditional Crete, and the rocks, trees and plants of Crete, than I did when I began. But I learned the mystery on my first pilgrimage. Because we are all deeply connected to each other, I know that the path to the mystery I discovered is not mine alone.

Be among the first to order A Serpentine Path, Carol P. Christ’s moving memoir of transformation. Carol’s other new book written with Judith Plaskow is Goddess and God in the World: Conversations in Embodied Theology. Carol also wrote the first Goddess feminist theology, Rebirth of the Goddess.

Join Carol on a Goddess Pilgrimage to Crete in 2017. Save $200.

Read two of the chapters in the book: Mysteries and Dionysian Rites.

Thanks to Judith Shaw for the cover art “Downward Serpent”

Part Two: Hope has Power by Anjeanette LeBoeuf

Anjeanette Journeying into the worlds of young adult fantasy enters another dimension with the second series I will be looking at: Laini Taylor’s series Daughter of Smoke and Bone. The series premiered in 2011 and contains three books. Both Daughter of Smoke and Bone and the second book, Days of Blood and Starlight (2012) were on the lists of “Best Teen Book” for Amazon and the New York Times. The first book has already been sent into movie production. This series explores ideas surrounding good versus evil, tolerance, fear, grief, violence, and redemption. Continue reading “Part Two: Hope has Power by Anjeanette LeBoeuf”

The Halcyon Days by Deanne Quarrie

Deanne Quarrie There is a Greek myth that tells there were fourteen “halcyon days” in every year, seven of which fell before the winter solstice, seven after; peaceful days when the sea was smooth as a pond and the hen-halcyon built a floating nest and hatched out for her young.

The halcyon is also known as the kingfisher. The kingfisher is associated in Greek myth with the Winter Solstice. She also had another habit, that of carrying her dead mate on her back over the sea and mourning him with a plaintive cry. Pliny reported that the halcyon was rarely seen and then only at the winter and summer solstices and at the setting of the Pleiades. She was therefore, a manifestation of the Moon-Goddess who was worshipped at the two solstices as the Goddess of Life in Death and Death in Life and, when the Pleiades set, she sent the sacred king his summons for death. Continue reading “The Halcyon Days by Deanne Quarrie”

Make Art. Tell the Truth. Fight Back. by Marie Cartier

yvonne-estrada-photo For my dear Feminism and Religion family:

I’m sorry I have no words really this month. As many of you know I was very invested in Hillary Clinton’s campaign– and am devastated by her “loss”—or rather what I see as the corruption in the U.S. system which allowed a cheater to “win.”

So, I offer you in the spirit of picking myself up, and hopefully you also, this poem by a dear friend of mine, Terry Wolverton. Terry is a fabulous Los Angeles poet and every year sends out a card with a poem on it appropriate to the season. This year’s poem struck me so deeply that I asked if I could share it with you all. (The photo which illustrated the card is also reproduced here, by Terry’s wife, the artist and writer Yvonne Estrada.)

Here is the poem. I hope it gives you solace, as it did for me.

Make art. Tell the truth. Fight back.

******************

Ice Age

This was the year Snow Men
rose up against us,
ripping trees from ground
with their stick fists.
Their icy pallor under dimmed moon,
their coal hearts.
Our fervor could not melt them;
we too stand frozen
in the blue light of computer screens
flickering with catastrophe.

So many who inspired us
have walked the long road this year,
leaving us to our own silence.
Only the wind sings,
song of smoke and promises.
We fear we cannot match their artistry.
We know we must be strong enough
to keep alive the fire,
keep its flames arcing heavenward,
gather around it everyone who feels the chill.

–Poem by Terry Wolverton, 2016

Marie Cartier. Dr. Cartier has a Ph.D. in Religion with an emphasis on Women and Religion from Claremont Graduate University. She is the author of the critically acclaimed book Baby, You Are My Religion: Women, Gay Bars, and Theology Before Stonewall(Routledge 2013). She is a senior lecturer in Gender and Women’s Studies and Queer Studies at California State University Northridge, and in Film Studies at Univ. of CA Irvine. She is also a published poet and playwright, accomplished performance artist, scholar, and social change activist. She holds a BA in Communications from the University of New Hampshire; an MA in English/Poetry from Colorado State University; an MFA in Theatre Arts (Playwriting) and an MFA in Film and TV (Screenwriting), both from UCLA; and an MFA in Visual Art (Painting/Sculpture) from Claremont Graduate University. She is co-chair of the Lesbian-Feminisms and Religion session of the national American Academy of Religion and co-chair at the regional level of the Queer Studies in Religion session, founder of the western region Queer Caucus, and a perma-blogger for Feminism and Religion. She is also a first degree black belt in karate, Shorin-Ryu Shi-Do-Kan Kobayashi style, and a 500 hour Yoga Alliance certified Hatha Yoga teacher.

A Letter to Those I’ve Lost by John Erickson

Out of all of these things, the one thing that has kept coming to my mind is G-d. What is he (or she) thinking? I feel like I’m back in one of my Old Testament classes discussing the harsh and cruel G-d that thrust so many horrible things onto their believers. Maybe, the worst part about the election isn’t Donald Trump, but it is the realization that G-d may be dead after all.

Dear [Insert Name Here],

Something died on November 8, 2016, and I do not think I’ll ever be able to get it back. I sat there, walking back to my house, in disbelief and utter shock and scared about the next 4 years of my life.

For weeks leading up to the election, I had found myself praying in the copy room at my work almost daily. I would sit there, silent and alone, having just read some misleading article or alt-right post from a family member that called Hillary Clinton the devil, and wonder: when did everything go so off the rails?

Although we’ll spend years trying to figure the answer to my above question out, for me, it is a question I have been asking myself ever since election night and specifically knowing how certain members of my family would, and ultimately did, vote. Continue reading “A Letter to Those I’ve Lost by John Erickson”

Don’t Treat Religious Women Like Second Class Feminists by Gina Messina, Jennifer Zobair, and Amy Levin

ff-editors-001 It seems like every few weeks another young, female celebrity proudly and publicly declares she is not a feminist: Shailene Woodley. Katy Perry. Kelly Clarkson. Kendall Jenner. These women often justify their refusal to claim feminism by explaining they do not hate men—speaking to the most intractable and yawn-worthy of the mischaracterizations of feminism—or by insisting they do not personally face inequality.

Nevermind that compelling movie roles for women dry up decades before those for men, or that recently 37-year-old Maggie Gyllenhaal was deemed “too old” to play the love interest of a 55-year-old man. (Thank you, Amy Schumer, for the Last F**kable Day Skit!). Even if we accept these young stars’ claims that they don’t face any discrimination, feminists wonder where the concern is for other, less privileged women.

This question is both frustrating and justifiable. On the one hand, who cares what a reality television star thinks of feminism? On the other, these women tremendous power to influence young women. For them to dismissively say, “I have rights, so who needs feminism,” both dishonors the sacrifices of our foremothers and ignores the reality that women’s rights are still in play.

They are still in play for women seeking equal pay for equal work, for those who want paid maternity leave, and for those who seek access to reproductive health. They are still in play for women of color and for LGBT women.

And they are still in play for women of faith.

Gender continues to be a serious issue in patriarchal religious traditions, and women continue to be denied particular roles because of their genitalia and/or gender expression. However, while mainstream feminists practically beg young celebrities to adopt the “feminist” label, women of faith are mocked for actually claiming a feminist identity and working within our traditions to combat sexism. While mainstream feminism seems desperate to have in its fold a 19-year-old reality television star who is famous in no small part because her older sister’s sex tape went viral, mainstream feminism rejects empowered women of faith.

So why have we become second-class feminists?

We understand the appearance of a disconnect between our faith and our feminism. We acknowledge that our religious traditions suffer from sexist interpretations. We understand why some feminists leave our faiths, and we have been tempted to do the same. But even if every Jewish, Christian and Muslim feminist abandoned her tradition, there would still be many women who stay, women for whom that decision has religious jurisprudential consequences. They will still be subject to Halakhah, Canon law and fatwas. They will still face exclusion from leadership roles. They will still endure pressure from community members who accept women’s lesser status based on the teachings of unenlightened rabbis, priests, and imams.

We acknowledge and concern ourselves with these real world impacts of our faiths. But we also recognize our faiths’ foundational messages for what they are and the ways they’ve been misconstrued. In other words, we refuse to let our traditions be defined by sexist interpretations.

This refusal takes many forms. Jewish, Christian, and Muslim feminist scholars are working within the framework of existing translations of the Torah, Bible, and Qur’an, producing new translations of those texts, and, in some cases, questioning the authenticity and divinity of verses that appear irredeemably sexist. At the same time, female activists are committing radical acts of worship that address longstanding sexism. Anat Hoffman was arrested and strip searched for her activism seeking legal recognition for Jewish women to pray out loud with traditionally male religious garb at the Western Wall in Jerusalem. Kate Kelly was excommunicated after founding the movement Ordain Women and calling for women to take on leadership roles within the Mormon Church. Amina Wadud endured international condemnations and threats of violence when she became the first woman to lead a mixed-gender Muslim prayer in the U.S.

These are dedicated, tenacious women who refuse to abdicate their religions to sexist interpretations. This is what courage looks like. This is what feminism looks like.

And yet, while mainstream feminists pine for young stars to pay lip service to feminism, women of faith who are actually doing brave and difficult work are routinely told they cannot be “true” feminists.

We recognize that many people think it is only a feminist act to leave patriarchal traditions. We contend that it can also be a feminist act to stay, and we look forward to the day when doing so puts neither our faith nor our feminism in question.
___

This piece was co-authored by Jennifer Zobair, Gina-Messina-Dysert, and Amy Levin, the co-editors of Faithfully Feminist: Jewish, Christian, and Muslim Feminists on Why We Stay.