Tag: Esther Nelson

Let’s Keep Dancing by Esther Nelson

My children remember when they were in elementary school, I played Simon and Garfunkel’s popular song, “I am a Rock” (written by Paul Simon), several times daily.  I loved it.  Stark and sad, yet brutally honest, the song reflected an aspect of myself I did not realize anybody else knew about.

The narrator, early on, sings “I’ve built walls.” We soon learn that the “deep and mighty” walled fortress’ job is to keep pain—understood to be a direct result of friendship—at bay.  Even more poignant is the narrator’s assertion that love is the culprit of shed tears so they refuse to “disturb the slumber of feelings that have died.”

The fourth stanza follows: Continue reading “Let’s Keep Dancing by Esther Nelson”

Looking for a Mouth to Tell the Story by Esther Nelson

In Chinua Achebe’s novel, THINGS FALL APART, Okonkwo, a proud, hard-working, albeit quick-tempered tribesman living in the village of Umuofia, fires a gun at Ekwefi, one of his three wives, almost killing her.  Chielo, a widow with two children, who also serves as the priestess of Agbala, Oracle of the Hills and Caves, asks Ekwefi, “Is it true that Okonkwo nearly killed you with his gun?”

Ekwefi replies, “It is true indeed, my dear friend.  I cannot yet find a mouth with which to tell the story.”

I love Ekwefi’s turn of phrase as she responds to Chielo.  Shaken, distraught, and outraged over being shot at by her fiery husband, she “cannot yet find a mouth with which to tell the story.”  That’s exactly how I feel these days.

Continue reading “Looking for a Mouth to Tell the Story by Esther Nelson”

Of Monument(al) Importance by Esther Nelson

I remember being blown away when I read Judith Plaskow’s book, Standing Again at Sinai: Judaism from a Feminist Perspective, shortly after it was published in 1990. She writes, “The need for a feminist Judaism begins with hearing silence.” She notes it’s a “silence so vast [it] tends to fade into the natural order….”  Women’s presence throughout Judaism has not been reflected in Jewish scripture, Jewish law, or in liturgical expression.

Plaskow zeroes in on the story in Exodus where the entire Israelite congregation, gathered at the base of Mt. Sinai, eagerly anticipates entry into the covenant, “the central event that established the Jewish people.” Before this communal event, the covenant had been entered into by way of the individual patriarchs—Abraham, Isaac, and Jacob.  The particularly disturbing verse for Plaskow is Exodus 19:15: “Be ready for the third day; do not go near a woman.”

The specific issue Moses addresses is ritual impurity since the emission of semen renders both parties that engage in coitus temporarily unfit to engage with the sacred.  Both women and men need to be ceremonially purified before approaching the holy.  However, Moses does not say “Men and women do not go near each other.”  At this crucial juncture in Jewish history, “Moses addresses the community only as men.” The text makes women invisible. Clearly it was men’s experience that shaped Torah.

Plaskow writes that “[Jewish] women have always known or assumed our presence at Sinai.” Exodus 19:15 “is painful because it seems to deny what we have always taken for granted. Of course we were at Sinai; how is it then that the text could imply we were not there?”

Why make a big deal of this? Can’t the text, asks Plaskow, be relegated to a time in history “way back then” when people and communities accepted gender inequality as the natural order?  Why not just accept the past for what it was and get on with things?  Because Torah (Hebrew Bible) is not “just” history, “but also living memory.” When the story of Sinai is read and recited in services as part of the lectionary reading over and over again, year after year, “women each time hear ourselves thrust aside anew, eavesdropping on a conversation among men and between men and God.” Continue reading “Of Monument(al) Importance by Esther Nelson”

Feminism and the Gender Revolution by Esther Nelson

The word “feminist” is familiar to most people today. It appears in news publications, television programming, popular literature, and even comes up in conversation occasionally.  Yet the term, “feminist,” writes Nigerian author Chimamanda Adichie in her little book, We Should All Be Feminists, is heavy with stereotypes and negative baggage.  “[Y]ou hate men, you hate bras, you hate African culture, you think women should always be in charge, you don’t wear make-up, you don’t shave, you’re always angry, you don’t have a sense of humour, you don’t use deodorant.”

Here is the YouTube video featuring Chimamanda Adichie’s Ted Talk, We Should All Be Feminists:

Many people, including some of my students, recoil from the term “feminist.”  At times, a student may use the word apologetically, quite aware of the scorn and derision the word elicits—often palpably present in the classroom, but rarely articulated.  It’s easier to speak of women’s humanity with its inherent rights under the broad phrase, human rights.  Chimamanda Adichie speaks and writes eloquently about that compromise in the following paragraph:

“Why the word feminist?  Why not just say you are a believer in human rights, or something like that?  Because that would be dishonest.  Feminism is, of course, part of human rights in general—but to choose to use the vague expression human rights is to deny the specific and particular problem of gender.  It would be a way of pretending that it was not women who have, for centuries, been excluded.  It would be a way of denying that the problem of gender targets women.  That the problem…[is]…specifically about being a female human.” Continue reading “Feminism and the Gender Revolution by Esther Nelson”

No Offense by Esther Nelson

What a pleasant surprise to become acquainted with Samar Habib when she appeared on my newsfeed the other day.  According to her biography, she “is a writer, researcher and scholar” as well as “[a] tireless advocate of human rights.” She is also “an expert of international standing on Gender and Sexuality in the Arab world, with unparalleled publications on same-sex love and desire among women and the juncture of Islam and homosexuality.”  The Ted Talk I stumbled upon, titled “Let the Scholar Speak, Even if it Scares You,” explores the modern university’s difficulty navigating that murky space between academic freedom (based on scholarship and inquiry) and giving offense (based on fear of decimating a student’s belief system).

Samar is Palestinian, raised in a secular, but nominally Christian, household.  Initially, her research focused on the study of sex and gender in the Arab world and gradually incorporated the more specific topic of homosexuality in Islam.  At 27 years old, she began teaching her research, showing how the emergence of homophobia in the Arab/Muslim world starkly contrasts with the acceptance of gender and sexual diversity enjoyed in 9th century Baghdad, a vibrant center of scholarship, commerce, and the arts.. Continue reading “No Offense by Esther Nelson”

Contemplative Resistance by Esther Nelson

I recently arrived in Las Cruces, New Mexico, after driving across much of the country from Richmond, Virginia. It’s the second summer I’ve driven this distance (2,000 miles) so I varied my route a bit from last year, stopping at the Abbey of Gethsemani in Trappist, Kentucky, for a short visit. This is the place the popular and prolific monk, Thomas Merton, also known as Brother Louis, called home for twenty-seven years (1941-1968) . (Merton was accidentally electrocuted by an electric fan in Bangkok while attending a conference—December 1968.)

The grounds are verdant, well-kept, and peaceful. Visitors are free to wend their way along various paths on the property, attend any (and all) of the services held in the church, and watch a film on (male) monastic life (running continuously) in the visitors’ center. The gift shop sells books (many authored by Merton), fruit cake and fudge made by the monks at the Abbey, and an array of “stuff.” Accommodations for retreat are available by reservation.

Some time ago, I audited a class that included readings by Thomas Merton. During the semester, the professor mentioned a book titled, At Home in the World The Letters of Thomas Merton & Rosemary Radford Ruether, Edited by Mary Tardiff, OP (1995). Ruether (b. 1936) is a feminist scholar and Catholic theologian. She is also a prolific author and popular speaker. Continue reading “Contemplative Resistance by Esther Nelson”

Should I Stay or Should I Go? by Esther Nelson

On March 13, 2017, Carol Christ wrote on this “Feminism and Religion” blog:

“When I made the decision to leave Christianity rather than to work within it to transform it, I believed that rational judgments were primary. Now I am much more cognizant of the complex ways in which questions of identity, family history, ethnicity, class, community, and exclusion shape our decisions to leave or to stay. I think we need to talk more about this.”

I agree with Carol. This is an important subject to ponder as we think and write about the choices we make regarding the faith traditions we either inherited or belonged to at one point or another during our lives.

I just finished re-reading Joanna Brooks’ memoir, THE BOOK OF MORMON GIRL. Raised Mormon in an insular family in a “tract house on the edge of the orange groves” near San Diego, California, Joanna learned, and felt, early on that salvation meant “belonging,” tied to people who believed as her family and their Mormon ancestors did, “safe where no one would say your books of scripture are all made up.”

The stories that shaped Joanna early on in her life all “arrived at the same conclusions: the wayfarer restored, the sick healed, the lost keys found, a singular truth confirmed.” She wants to tell “orthodox Mormon stories,” yet “these are not the kinds of stories life has given me.” Continue reading “Should I Stay or Should I Go? by Esther Nelson”

I See the Fire by Esther Nelson

esther-nelsonEver since reading Elie Wiesel’s book, NIGHT, I’ve identified with Madame Schächter, one of eighty Jewish people corralled and hermetically sealed inside one of the cattle wagons on the rail journey to Auschwitz from a ghetto in Sighet. The text tells us, “Madame Schächter had gone out of her mind.” Initially she moaned, confused as to why she had been separated from her family. She soon grew hysterical. “Fire! I can see a fire! I can see a fire!” When her fellow prisoners looked out the window and saw no fire, they attempted to silence her. Nevertheless, she persisted with her cries. They soon tied her up, gagged, and hit her. As the train approached its destination (Birkenau, the reception center for Auschwitz), Madame Schächter screamed, “Jews, look! Look through the window! Flames! Look!” When the Jews looked through the window this time, they saw flames “gushing out of a tall chimney into the black sky.”

Madame Schächter, someone I call a prophetess, could “see” things the other Jews could not or would not acknowledge. In today’s political climate, there are people who DO see the fire and flames. We cry out. Some of our fellow citizens attempt to silence us. “Give him a chance.” “Let’s come together in unity.” “Stop being so negative—it will turn out all right in the end.” Continue reading “I See the Fire by Esther Nelson”

Way Too Nice by Esther Nelson

esther-nelsonWhat an honor to have taken part in the Women’s March (Washington DC) last Saturday, January 21, 2017!  The event made visible the enormous number of people willing to give their time and effort to stand up and march for justice in the areas of women’s reproduction, immigration, race relations, LGBTQIA, the environment, and health care.  The most frequently-used chants that I heard during the march were: “Black Lives Matter” and the call and response “My body, my choice. Her body, her choice.”

There were “sister marches” in many cities across the U.S. as well as in cities and countries throughout the world.  And the marches (as far as I know) were all peaceful.  No arrests. Continue reading “Way Too Nice by Esther Nelson”

A Movement Needs A Song by Esther Nelson

esther-nelsonI’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”