Exploring the F-word in religion at the intersection of scholarship, activism, and community.
The start of the Spring 2014 semester is right around the corner, which means that many academics like me are madly trying to put the finishing touches on their syllabi.
The process of doing so has always been equal parts exciting and stress-inducing. Right now, however, I am feeling the pain. Why?
Continue reading “The Agony and the Ecstasy of Creating Syllabi by Grace Yia-Hei Kao”
In some cultures, late autumn and winter are the seasons associated with the Goddess as an old woman. As the ice, snow, and long nights curl Her chilling fingers around us, it is fitting that we honor the older women in our midst. Yet, the older I become, the more aware I am of how obsessively American culture has belittled and marginalized older women. Bringing a powerful, vital, and wise image of the older woman back into our consciousness — whether by calling older women “Crones” or using other words — is, to me, a tremendous achievement of feminism and feminist spirituality So, too, is the recognition of the vigor and achievements of middle-aged women inherent in names for this time of life like “Queen” and others. Continue reading “Tending the Fire of Our Circle of Older Women by Carolyn Lee Boyd”
Maintaining a Catholic identity as a feminist has been a challenge. There have certainly been times where I have walked away from my tradition frustrated by teachings that are oppressive to women and LGBTQ, but I have always come back. Change doesn’t happen from the outside, right? Continue reading “Struggles of a Catholic Feminist Mother by Gina Messina-Dysert”
A former evangelical Christian friend of mine sent me information on the intriguing documentary God Loves Uganda. The newly released documentary addresses how the American evangelical movement has prompted a political and social shockwave in the country of Uganda. While missionaries are typically associated with delivering aid and improving the conditions of third world countries, the spreading of Christian values and ideals has inflicted suffering upon ethnic communities through evangelical indoctrination.
The intent of the film is to raise awareness of the political and social brutality that the evangelical missionaries are instigating; specifically through their teaching that homosexuality is a sin and should be dealt with accordingly. In Uganda this means death. Given the rise of globalization, transnational religious actors have been more enabled to engender other nations with their respective religious beliefs, often with minimal regard for the cultural and political landscape of the nation they wish to transform. Continue reading “Evangelical Missionaries Preach Death in Uganda by Andreea Nica”
In a provocative essay and heart-breaking painting, Angela Yarber asked us to consider who Jephthah’s daughter is in our time. Angela reminded us that Jephthah was a heroic warrior in the Hebrew Bible who swore in the heat of battle that if his people won, he would sacrifice the first person he would see on returning home. That person turned out to be his unnamed daughter.
Reading Angela’s post and looking at her holy woman icon of Jephthah’s daughter, my mind turned to the story of Agamemnon’s daughter. In this case, the daughter is named: Iphigenia. Agamemnon had gathered his troops to sail to Troy, but lack of wind prevented them from setting off. According to the myth, Agamemnon was told by the Goddess Artemis that he must sacrifice his daughter if the ships were to sail. He did.
In his powerful rewriting of the myth of the sacrifice of Iphigenia, Daniel Cohen questions whether the Goddess requires human sacrifice Continue reading “Who Is Jephthah’s Daughter? The Cost of War by Carol P. Christ”
Every year, the Greater Lowell Interfaith Leadership Alliance, GLILA, sponsors an interfaith service on genocide. During these services, the community gathers together to remember, to mourn, to heal, to honor and to work towards a world in which Elie Wiesel’s words, “Never Again!” ring true. Three years ago, we focused on the Shoah and the year after that the Armenian genocide. Last year it was Cambodia under the Khmer Rouge and this year our focus is Rwanda. Part of this preparation is self-education. I would like to share with you a few of the things I have learned through my own research about the Rwandan genocide as well as some reflections on this difficult, yet extremely important topic.
In many ways, the Rwandan genocide is a direct consequence of colonialism as well as a United Nations’ failure to respond to warnings. Before colonization, first by the Germans and then as a spoil of WWI for the Belgians, the Hutus, Tutsis, and Twa peoples lived in relatively peaceful coexistence. Yes, there were acknowledged differences between the three groups based on caste-like descriptions, but they also all spoke the same language, practiced the same religion, intermarried, and co-existed together for a long time. Generally, the Hutus who made up 85% of the population were the lower caste, so to speak, and were associated with labor and farming, while the Tutsis, 14% of the population, were the herders. This occupation often generated more wealth and prestige than farming did, so Tutsis were also long associated with the elite in economic and political terms running small chiefdoms and the like. According to Philip Gourevitch in We Wish to Inform You that Tomorrow We Will Be Killed with Our Families: Stories from Rwanda, these were fluid categories of sorts where it was possible to become part of another group through the acquisition or loss of wealth (see page 47). Continue reading ““Never Again…” by Ivy Helman”
And Jephthah made a vow to the Lord, and said, “If you will give the Ammonites into my hand, then whoever comes out of the doors of my house to meet me, when I return victorious, shall be the Lord’s, to be offered up by me as a burnt offering…Then Jephthah came to his home at Mizpah; and there was his daughter coming out to meet him with hand drums and with dancing…he did to her according to the vow he had made…” (Judges 11:30, 34, 39)
When I was a little girl I used to make up routines to perform for my family. From Tina Turner’s “What’s Love Got to Do With It” to Michael Jackson’s “Beat It” I can remember making up creative choreography and performing in front of the affirming audience that was my family. Often times, my routines were accompanied by props, such as a hula hoop, roller skates, or an unwilling younger brother. Whether I had props or not, there was always a big smile on my face as I twirled and leapt to the tunes on my family’s 8-track, record, or cassette player. Half the fun was making up the routine and practicing until it was performance perfect. The other half of the fun was the response on my family’s faces as I forced them to “watch me, watch me!” once again. Despite the cheesiness of my routines and my silly props, they watched with delight, clapped, and encouraged me to dance all the more. Such is the experience for many fortunate children: choreographing routines, drawing pictures, making up skits and plays, and practicing to make their parents proud. Continue reading “Painting Jephthah’s Daughter by Angela Yarber”
I grew up Seventh-day Adventist and was educated at Seventh-day Adventist schools all the way through college. I can tell endless quirky stories about growing up – about the time my parents gave me The Lion, the Witch, and the Wardrobe to read at the age of seven and I was certain, certain, that they had no idea what devilish literature they had given me (all those horrible hags and werewolves), so I promised myself never to tell them because they would feel so bad for having led me astray. (I figured it out when I reread the story at the age of nine.) About my joy in meeting missionaries from the Church of Jesus Christ of Latter-day Saints, or Jehovah’s Witnesses, at the train station on my way to and from school, so that we could proof text against each other. I was always certain that my marked Bible (marked with Sabbath texts, carefully traced with different colored pens, based on a pamphlet I had picked up somewhere) would eventually lead someone to the truth. (Again, I was nine.) As I entered adolescence, I became increasingly worried about the early Adventist dictum that the degree of responsibility you have as a believer is proportional to the degree of light you have been given – after all, I had a lot of light! In fact, I knew the truth.
But no stories like this will tell the truth of my relationship with the church. Yes, I grew up in ways that seem strange to many people: keeping Saturday holy starting Friday at sundown, without TV or movies until about the age of eleven, as a life-long vegetarian (although I became a pescetarian in my twenties), believing that Jesus Christ will return soon, having read the Bible cover to cover by the age of nine (do you see a pattern emerging?), and so on. Having spent the last decade plus outside Adventist institutions, I know much more than I did then about the ways in which my upbringing and beliefs were unusual by mainstream standards. Yet unlike many people who become theologians, and unlike many women who become feminist theologians, I never experienced the church as a particularly repressive site, even though the external forms of my life look very different now. I loved the church, and despite some unfortunate experiences with authority during my high school and college years, the church gave me gifts that I have valued ever since. Continue reading “Remember the Sabbath Day: The Cost of Difference by Linn Marie Tonstad”
As a Baha’i woman, I often ask myself if feminism is compatible with religion. And most of the times, I tend to answer no. Feminism is defined as a movement to end sexism, which is further defined as prejudice, stereotyping, or discrimination, typically against women, on the basis of sex. Any such movement should attempt to eradicate the social norms and religious and cultural values that pressure people into adopting certain roles, attributes or duties, or limit their rights and responsibilities, based on their sex. Religions, on the other hand, very often do assign roles, duties and rights to people based on their sex. A religion can be compatible with feminism only if it is silent on the subject of people’s sex, unless it asserts that sex is not a factor in determining people’s roles or lifestyles.
The Baha’i Faith is definitely not so. Born around 170 years ago in Iran, the Baha’i faith is a somewhat new religion, supposedly meant for the current time. Still, there are particular cases of assignment of different roles to women and men at the level of individual life, family, and society. Men are, for example, required to do a pilgrimage if they are financially capable of it, and women have the right to choose it, though are not required. Women can choose between fasting or not, and saying obligatory prayers or an alternative prayer, during menstruation. Women are deprived the right to be elected as members of the Universal House of Justice. Mothers have a right for financial support from their husbands, but not the opposite, while they still retain their other rights. A dowry is required to be given from man to woman for a marriage. In cases where there is no ‘last will and testament’ of a deceased person (which is not supposed to happen very often, since Baha’is are required by Bahaullah to write a will to determine how to dispose their property as they wish), some of their female relatives receive an inheritance slightly less than the male relatives. Girls get the priority in education if the opportunities for educating all children are limited. Continue reading “Is My Baha’i Faith Compatible with Feminism? by Saba Farbodkia”
At some point in most of my days, I will center myself down with a glass of whiskey. It is not the effects of the wonderful spirit that draw me to it so much as the myriad of flavors contained therein. A good whiskey is like a good person; it will unfold with layers over time. A good whiskey is always the same, always reminding you of why you loved it in the first place, but always fresh, exciting, and nuanced. The experience of whiskey is a deeply spiritual one for me, and one that helps inform the way I move in the world. Despite the fact that many whiskey-lovers experience whiskey in similar ways, whiskey brings with it negative binaries, especially in the United States. Chief among these binary stereotypes are the two myths I despise the most: whiskey is a man’s drink and whiskey is antithetical to religion. As someone who tends bar for a living, I see these myths perpetuated all too often. “I don’t want that fruity drink; do I look like a chick to you?” “Of course I want another drink. What am I? A Christian?” Statements like these motivated me to start writing about whiskey in the first place, and Fred Minnick’s recent book, Whiskey Women: The Untold Story of How Women Saved Bourbon, Scotch, and Irish Whiskey, and the increasingly progressive whiskey-blogging community have helped me gain the courage to spread the gospel of the history and meaning of whiskey especially as it relates to women and religion. Continue reading “Women, Religion, and Whiskey by Phil Conner”
Feminism and Religion 