feminism and religion – Page 43 – Feminism and Religion

“There She Goes Again”: Speaking about Art and Sexual Violence by Carol P. Christ

I was at a dinner party for twelve lovingly prepared by two ex-pat friends, when the subject of Woody Allen’s most recent film came up. I don’t remember which one of them it was, because, as I said at the time, “I vowed never to see a Woody Allen film again as my response to the way he treats women in his films and in his personal life.” I was immediately challenged by–it seemed to me at the time–everyone else at the table.

“But this is not just about keeping an artist’s personal life separate from his work,” I responded, “Don’t you remember the film where Woody Allen was over 40 and having an affair with Mariel Hemingway when she was a teenager? Or the one about the doctor who had his wife murdered got away with it?” At this point a white male academic film critic interrupted to point out that I (who by the way also had a Ph.D.) simply did not understand what makes a film or a filmmaker great. And that was the end of the conversation. Continue reading ““There She Goes Again”: Speaking about Art and Sexual Violence by Carol P. Christ”

Season of Change – Transformation by Judith Shaw

Fall is here, the leaves are changing color, the days are shortening and our ongoing natural cycle of change and transformation now moves toward the dark, quiet days of winter. Both the idea and the process of transformation have fascinated me my whole life. Blame it on my Scorpio rising. Scorpio is ruled by Pluto, the planet of transformation and regeneration. Diving deep and surfacing has always been my mode.

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“Queen Sugar:” Must-See Ecowomanist TV by Elise M. Edwards

Have you been watching “Queen Sugar”? It is a thoughtful, compelling, and gorgeous TV show that evokes ecowomanist sensibilities.

“Queen Sugar” is a television drama in its second season on OWN, Oprah Winfrey’s network. It was created by celebrated filmmaker Ava DuVernay, who is also the show’s executive producer. The show has an all-female directing team and an inclusive crew. Like many of the original series on OWN, “Queen Sugar” features a predominately African-American cast, and like many other programs on the network, it delivers content intended to stir the viewer’s soul. But notably, “Queen Sugar”’s soulful messages are not mediated by the cadre of life coaches and inspirational leaders often seen on Oprah’s network. Instead, it is the fictional Bordelon family who invites us to reflect on their world and ours. The series’ three main characters, Nova, Charley, and Ralph Angel, are siblings who take over their father’s sugar cane farm in Louisiana after his death. Their narrative and the lush cinematography that captures it offers viewers the opportunity to consider the complexity, joy, and hardship of African-American characters who are rarely depicted on screen. The show’s themes and aesthetics are expressive of ecowomanist spirituality.

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Who Does Islamic(s) Feminism(s) Belong To? by Vanessa Rivera de la Fuente

Who does Islamic(s) feminism(s) belong to?

The answer to this question seems obvious: Islamic feminism belongs to all Muslim women who wish to adhere to it, and feminism is for everybody, as bell hooks said.

In reality however, it is not so easy. Even the most well crafted theories must be implemented by human beings who have been socialized under the Patriarchy’s rules and practices. Lived experience reminds us that feminisms of all kinds are marked by dynamics of power, internalized misogyny, lack of intersectionality, egos, and personal interests.

In this situation I wonder: Are feminisms, and Islamic Feminisms in particular, truly for everyone?

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Learning Gratitude for the Gifts of Life on the Goddess Pilgrimage to Crete by Carol P. Christ

In Crete we are always being given gifts—fresh cherries, ice cold bottles of raki, yogurt swimming in honey, and so much more. Over the years it finally hit me that this spirit of great generosity is a living remnant of the ancient Cretan egalitarian matriarchal tradition of gift-giving.

In egalitarian matriarchal cultures gift-giving is not something reserved for birthdays and holidays. It is a way of life rooted in the primary understanding that life is a gift that is meant to be shared.

Our lives are a gift from our mothers. Our individual lives have are not something we create or created for ourselves. We all emerged from the body of a mother. We were all given the gift of care and feeding by a mother or others. Our mothers did not create themselves. They emerged from the bodies of mothers and were cared for and fed by mothers or others. And so on back to the original mother of the human race, known as the African Eve.

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The Spirit and Jarena Lee: Inspiration to Break Boundaries by Elise M. Edwards

I am so frustrated that we are still fighting to affirm women’s place in leadership. I’ve been thinking about this struggle in the context of church ministries (especially preaching) and social activism, seeing a stark contrast between the way institutional churches and universities promote and subvert women’s authority and the ways movements like Black Lives Matter do.

Particularly, I’ve been struck by the ways that more radical movements employ language and practices that are based in spirit more than hierarchical authority. I have found a theme emphasizing equality in humanity’s access to spirit in both historical and contemporary movements and writings about religious experience. I’m certainly not the first one to notice or discuss how appeals to Spirit have empowered those excluded from dominant systems of power to challenge constrictive social structures, but I would like to share how this dynamic has become more visible to me so that, together, we might find encouragement, inspiration, and food for thought.

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Cleaning and Cleansing: Rituals of Embodied Life by Carol P. Christ

While the world is falling apart all around me, I have been slowly engaged in a major cleaning and cleansing of my home.

It started when I began to move my summer clothes to my main closet in June. Here in Greece we have no tradition of second-hand stores, Goodwill, or Salvation Army. This makes it difficult to get rid of anything: often the garbage can is the only option. Still, I began with my clothes, tossing out even some much loved and still beautiful things that no longer fit. My Greek-Albanian cleaning lady took all of them, and I didn’t ask her what she did with them.

Then I moved on to the kitchen. Continue reading “Cleaning and Cleansing: Rituals of Embodied Life by Carol P. Christ”

SHEELA-NA-GIG by Carol P. Christ

On a trip to Ireland several years ago, I was fortunate to have been able to see the Sheela-na-gigs in the National Museum of Dublin. Two of these Sheelas including the one removed from the Seir Kieran Church of County Offaly, pictured below, are currently on display. They stand at the doorway of a room dedicated to items from the medieval period and easily missed. As there was little interest in them and they are not in cases, I was able to silently commune without interruption.

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Honey: A Thousand Flowers by Mary Beth Moser

Today I am finishing the last bit of the honey I hand-carried home from my most recent trip to Trentino. Sun yellow in color, it is made from the nectar of mountain flowers. Its label tells its origin—di montagna, of the mountains, and its type — mille fiore, often translated as “wildflowers.” Literally, however, it means “a thousand flowers.”

The valley where my maternal grandmother was born, Val di Sole, is renowned for its honey. In Croviana, one of the villages in the valley, new honey is celebrated in July with a sagra, a communal food festival. There are more than a dozen different types of honey from Trentino, including apple, chestnut, and rhododendron. These are plants of place – nature’s gifts that appear in the folk stories and are present in everyday life. Continue reading “Honey: A Thousand Flowers by Mary Beth Moser”

Talking Gender and Islam at the Grassroots by Vanessa Rivera de la Fuente

In my current trajectory linked to community development — via both activism and my professional field — I’ve learned that popular education is a very useful practice and methodology to decentralize all types of knowledge. Since I embraced Islam, part of my activity has focused on creating spaces for the production, discussion, and appropriation of religious knowledge for women at the grassroots. Religion is not separated from the daily life of believers, therefore, each of them carries knowledge that has been deliberately obliterated by hegemony.

The feminist hermeneutic of Islam is a paradigm that aims to provide Muslim women with skills and concepts that allow them to boost their agencies in their respective contexts, encouraging a transformation in the understanding of religious phenomena and its trajectory towards gender justice. For this transformation to be possible, knowledge must be accessible in language, methodology and location.

Paulo Freire’s pedagogy of liberation is a tool I consider to be critical and necessary for feminism, including Islamic feminism, at a time when debates about decolonization are very fashionable in academia. Freire’s methodology is democratizing because it allows, on one hand, to transfer knowledge from privileged circles to the margins and, on the other, to make visible the experiential knowledge produced in the periphery — to include them in the spectrum of what we understand and as such subvert, in this way, the dynamics of power, representation and discourses.

During my time in South Africa, I have engaged with popular education on topics related to Islam and Gender with Muslim women from the Cape Flats. These women have different backgrounds, races, life trajectories, and religious journeys. They exist in the geographic, cultural and epistemological margins of the social reality of Cape Town. Their experiences as Muslims do not appear in academic journals, nor are they even “noticed” by their highly androcentric communities of belonging.

For the past 7 months, I have met with them on a regular basis to talk about Gender and Islam. “Talk” is a methodological definition that means that we are placed in equal and interchangeable positions of teacher-student during our dialog — assuming than rather than learning something new, we are facilitating for each other a way to communicate things we already know. Muslim women of the Cape Flats know, indeed. But they have been told that they do not know by a system of privilege formed for the ulemas, for academia, or for the Islamic institutions. Continue reading “Talking Gender and Islam at the Grassroots by Vanessa Rivera de la Fuente”