“You look like a lesbian.” “Why do you want to look like a man?” “Hey, boy head!” These were just some of the responses I got from friends and family when I decided to cut off my hair. The gendered connotations that come with how one decides to wear one’s hair are an overarching signifier of the dominant culture’s obsession with normative appearances. Many religious institutions and congregations uphold normative understandings of appearance and dress. Growing up in a conservative town in rural South Georgia and being raised within a Pentecostal tradition came with many challenges regarding gender, sexuality, and dress.
In an earlier post on FAR, I described my experiences with my church and my community regarding sexuality in “Sexual Ethics and Southern Belles.” In this post, I want to further explore those thoughts to discuss modesty codes within my own Pentecostal denomination, The Church of God, and within the LDS Church. Both Mormonism and The Church of God promote modesty codes that are ultimately harmful to girls and women. Continue reading “Modesty Codes in Pentecostalism and Mormonism by Amanda Pumphrey”
I knew that I was going to be attending a totally different type of conference than I had ever been to before when I received the following instructions on additional items to pack: (1) my own mug with which to drink coffee or tea (“we will go green in this conference as much as possible”), (2) 3 oz. of water “from a source of nature near your home” to be offered during “opening worship,” and (3) a small, modest, pre-owned, homemade, or inexpensive “earth-honoring gift for exchange.”
I’m a teacher’s assistant for an undergraduate course at New York University called, “What is Islam?” The other day in class, my professor asked the students whether or not the Qur’an is considered a “book”. Fraught with anxiety over inheriting such a problematic scholarly tradition of defining and delineating what “religion” is, I kept quiet. While my professor was aiming more for something sounding like, “a book is read, while the Qur’an is recited,” I kept thinking about the physicality and sacrality of the Qur’an (among other authoritative religious texts) and the way it is handled, revered, preserved, loved, an constantly under interpretation. It was about a week later when news broke out that U.S. soldiers in Afghanistan were guilty of burning several copies of the Qur’an on their military base, followed by an unfortunate slew of casualties including at least 30 Afghan deaths and five US soldiers. Continue reading “Beyond “Liberal” Female Piety or “Women Read the Qur’an Too” by Amy Levin”
It twists my gut like an intestinal bug when people use the term “feminine divine” or “divine feminine” when what is meant is female deity. I keep thinking that like many gut bugs, it might just go away on its own—but no such luck.
Here’s how I see the history, the herstory, of this linguistic corruption. From what I remember, “divine feminine” (or “feminine divine” or “sacred feminine”) came into usage sometime in the 1980s by people, some of them authors, who wanted to refer to a female deity (or female deities, or female aspects of the divine) but didn’t want to use the word Goddess or wanted to talk about the subject in a non-religious, even not specifically spiritual, context. Often they also didn’t want their views to be construed as feminist. Sometimes these were participants in the New Age movement or people approaching the newly emerging Goddess movement from a psychological standpoint (“it helps women feel better” or “it helps women find themselves”). It was not unusual for them to speak of the “feminine within” for women and the “inner feminine” for men. For women, what was usually meant was that they had an outer feminine and an inner feminine, and that the inner feminine was spiritual. For men, there was the implied constraint that their feminine part was of course tucked away “within” where only they would be aware of it. These ideas seem to be rooted in the Jungian anima-animus concept.
Though I think that helping women “feel better” or “find themselves” may be a worthy goal and is part of the picture for some interested in Goddess, it is not by any means the full picture and it diminishes the power (and empowerment) of Goddess by making the role of the divine less than in other religions or spiritual paths. Continue reading “Why Not ‘Feminine Divine’? by Judith Laura”
First thing to say is that your experience in teaching will be different than mine. Then was then (1978); now is now.
My first position (GTU doctorate in history; assistant professor, tenure track) was at the Harvard University Divinity School. My starting pay was 15k and I felt rich because I’d been a grad student! The first thing I needed to know – and didn’t – was that everyone at HDS, students and faculty alike was sure that he/she, but especially she, was an imposter, the one that the search committee or admissions committee had made a mistake in inviting them. I became the first tenured woman at HDS in 1985. At the end of the 80s, still the only tenured woman, with a lot of help from my friends, I initiated a doctoral concentration in Religion, Gender, and Culture.
With a degree and dissertation specializing on Augustine and 4th c. Mediterranean Cnty, I was hired to replace the illustrious (but alas, retired) George Hunston Williams teaching 1700 years of Christian history. I quickly learned not to present myself as an authority on these centuries. Of course I felt this as a terrible lack. But over almost 20 years of teaching at HDS I came to think of not posturing as an authority as a great pedagogical strategy. So even if I knew the answer to a question I learned to say, “Well, let’s see. Here’s how I would go about looking that up.” Then suggest that the student look it up. This helps the student both to get experience in scholarly research and to remember the answer! Continue reading “Gender and Teaching in Higher Education by Margaret Miles”
Why is it OK to insult women, our bodies, and our sexuality in ways that it is no longer OK to insult other groups?
The recent controversy over Rush Limbaugh’s rant about Sandra Fluke would not be so important if Limbaugh were not the “voice” allowed to say things that Republican politicians cannot say in public. Republican politicians wish to appeal to men who would say exactly what Rush said, while watching Fox News or over a beer with their buddies.
The Virgin-Whore split is alive and well in our culture. Sandra Fluke finally did get to testify in a hearing called by Nancy Pelosi. She assumed a woman’s right to choose when and with whom we have sex and whether and when we will have children, but she did not focus on sexual freedom. One of her examples was a married woman who could not afford birth control and another was a woman who needed birth control pills for reasons having nothing to do with sex or sexual activity. She did not appear in Congress in a mini-skirt (though she should have had every right to do so) but in a business suit. Yet she was called a slut and a prostitute and asked to post porno films of herself on the internet.
Before I was born, but after I was conceived, my father had a dream. In this dream, he knew that I would be a great missionary. And because of this knowledge, (and because he a. didn’t see me in the dream and was b. Mormon*) he thought I would be a boy.
To my mom’s credit, she reminded my dad, “Girls can be great missionaries too,” and to my dad’s credit, he was not disappointed when I did indeed turn out to be a girl. He also never let go of his impression that I would be a great missionary. Perhaps because of this story, perhaps because of hearinghis (and my brothers’) mission stories, I grew up sincerely wanting to serve a mission.
It wasn’t until high school that someone first told me that I shouldn’t go on a mission because I was a girl. The words were spoken by my female leader, with the explanation that men were to go on missions and women were to get married. My best friend and I were upset, because we were adamant that we were going, but we brushed it aside, letting it add flame to our desire. Continue reading “It’s not easy being a full-time female missionary for the Mormon Church by Rachel Hunt”
“We need to start examining the underlying questions of counter-cultural relationships that view one man marrying many women to be hip because we begin to see that although a polygamist idea of marriage may be sexy from a popular culture standpoint, the thought of legally recognized gay marriage always then gets likened to bestiality.”
… you have to allow polygamy, bestiality, and everything else!” The title for my post this week is a quote from an individual I used to associate with. This individual, haling from a conservative evangelical background, tried to explain to several others and myself the reasons why gay marriage would eventually lead to the repeal of anti-polygamy and bestiality laws across the United States.
The problems that I have with this particular argument are conflating gay marriage with religious freedom. Activists and scholars can draw comparisons to anti-polygamy cases such as the 1878 U.S. Supreme Court case Reynolds v United States and the 1882 Edmunds Act and 1887 Edmunds-Tucker Act that disfranchised and led to the imprisonment of Mormon polygamists. But in the end, gay marriage is not about religious freedom but rather human rights.
I often feel that there is this need both within and outside religious communities to promulgate the idea that LGBTQ individuals want to get married within the sanctified walls of “the church” just as much as heterosexual couples do. Although I do not want to disqualify those who desire to see LGBTQ equality within their faith based communities, buying into a heternormative ideal of what traditional marriage should look like needs to result in LGBTQ individuals asking why marriage should be performed in sacred spaces in the first place The normative traditions that have often defined marriage have also served as shackles keeping LGBTQ couples in the mindset that to achieve fully marriage equality with their heterosexual counterparts is to fully immerse themselves within the same traditions and practices. Continue reading ““If You Allow Gay Marriage…” by John Erickson”
I am Cynthia, daughter of Pauline, daughter of Ellen, daughter of Mary. I first spoke this litany of names at a retreat given by Carol Christ. As we entered the chapel, each woman was given a rose to place in the center of the circle after she recited her own mother line. Simple but incredibly powerful, a beautiful reminder of our matriarchal inheritance.
The reflection of this ritual is all the more rich because today is my birthday. Especially since my mother’s death in 1990, March 9 is a day of reflection on our complicated mother-daughter relationship with all its highs and lows that marked our lives. But what I really miss from her are the stories told around the kitchen table, starting with the uniqueness of each of our births. With each one, the hope and expectation of both parents was for a daughter. Not until the fourth birth did their plea to St. Jude, patron saint of lost causes (and our family’s most depended on saint), bring forth their highly anticipated girl. Continue reading “The Naming of Our Mother-Lines by Cynthia Garrity-Bond”
It is our moral responsibility, whether we identify as Christians or not, to pray for not prey on the victims of tragedies.
Over the last month, dare I say years, society has witnessed or been subjected to an all out war from radical Christians across America deploying the wrath of God and reveling in the tragedy of others to perpetuate their apocalyptic message of rhetoric and terror. As I hear the news over the last few months, an old Billy Joel song starts to play in my head “We didn’t start the fire.” Whether we started the fire or not, we should not feed the flames of hatred but figure out a way to extinguish it.
Here is a brief synopsis of current events that reflect this hatred and radicalism perpetuated in the name of God – examples of Christianity terrorizing or preying on victims through their actions.
The Westboro Southern Baptist Church: Preying on Victims at Funerals and Thanking God for their Tragic Deaths
Their web address says it all: www.godhatesfags.com. This group, which one cannot call Christian but rather “hate-mongers,” threatened to burn the Qur’an, was banned from Facebook for spreading hatred against homosexuals, and recently had the audacity to picket funerals of Americans killed in natural disasters, most recently, a teen-age shooting victim, Daniel Parmertor (age 16), from Chardon, Ohio. Thankfully, volunteers across Ohio and a local group of bikers formed a human barricade to keep these people away from the funeral and grieving family and community.
“You look like a lesbian.” “Why do you want to look like a man?” “Hey, boy head!” These were just some of the responses I got from friends and family when I decided to cut off my hair. The gendered connotations that come with how one decides to wear one’s hair are an overarching signifier of the dominant culture’s obsession with normative appearances. Many religious institutions and congregations uphold normative understandings of appearance and dress. Growing up in a conservative town in rural South Georgia and being raised within a Pentecostal tradition came with many challenges regarding gender, sexuality, and dress.
Feminism and Religion 