feminism and religion – Page 57 – Feminism and Religion

Patriotism and Religion: Speaking Complexly about Complex Issues by Carol P. Christ

Former Mayor of New York Rudy Giulaini recently questioned the American President’s patriotism when he asked if Obama had been “brought up the way you were brought up and I was brought up, through love of this country.” When Chris Hayes discussed the furor surrounding Guiliani’s statement on MSNBC with James Peterson of Lehigh University, I would say that they both missed the point. Their defense of the President was to insist that he is a dyed in the wool patriot. Should anyone be a dyed in the wool patriot these days? What does and should patriotism mean? These were questions not asked.

Asked to clarify his comments, Giulani opined that Obama speaks from the perspective of “socialism” and “perhaps anti-colonialism” rather than good old American patriotism. Again Hayes and Peterson dropped the ball. They were quick to agree that the American Colonialists should be considered anti-colonialist given that they rebelled against the colonial power of England. What they failed to say was that the American Colonialists were colonialists too. Though they threw England out, they had no compunction in asserting their right to take the land, the resources, and the very lives of earlier inhabitants of what became the American land.

I heard Giuliani’s statement in a different way. When Giuliani spoke of being brought up to love his country, I heard echoes of my own childhood. Like many Americans, Giuliani included, I was taught to love my country right or wrong. Indeed I was taught that my country was never wrong. From the perspective of my current understanding of the world, I now feel that the way I was brought up to love my country was itself wrong.

The American nation has been wrong on many things. First we must consider the idea our forebears held that the American land was theirs for the taking. No matter what degree of relation immigrant Americans had to the Native Americans, they all were taught that the Indians were barbarians who had no right to the land being claimed by civilized Europeans. Next we can ask why slavery was not outlawed and women were denied the vote at the time of the founding of the American nation. If we look at the truth of the matter, there are many reasons not to feel as proud of our country as “we” were taught to do.

And then of course there are the many wars—from the Pequot War to the Iraq and Afghanistan wars. How many, if any of them were just wars? And how many of them should rightly give us reason to temper any patriotism we have with the double eye that sees both the good and the bad that our nation has done?

If Chris Hayes had been interviewing me, I would not have been so quick to defend patriotism and the American nation. Rather I would have asked what patriotism means and whether anyone should defend any nation right or wrong. This would not have extricated Obama from Giuliani’s criticism, but it might have instigated deeper and more complex questioning of Giuliani’s premise.

In recent programs on MSNBC Lawrence O’Donnell opened a complex discussion of religion in general and Islam in particular, following Obama’s (now controversial) assertion that the terrorism of the Islamic State is not “the real” Islam and his statement that Christians were also guilty of atrocities during the crusades.

It was clear to me that the context of Obama’s statements is the feeling of many Americans that “Islam” is to blame for the terrorist activities of jihadists acting in its name, along with the conclusion they draw from this that “Islam” is a violent religion while “Christianity” is not. Obama was trying to make two related points: not all Muslims are violent jihadists; and Christianity is not all good and Islam is not all bad. Obama was immediately attacked for comparing Christianity and Islam for both having violent histories.

O’Donnell (unlike Hayes) resisted any knee-jerk temptation he might have had to defend Obama in any simple way from his critics. Rather O’Donnell (revealing the power of Roman Catholic theological education), began a more complex conversation about what constitutes “the real” Islam and “the real” Christianity.

Not one to mince words, O’Donnell asserted that Catholicism “was once the most murderous force on the face of the earth.” I was more interested in the statement of Asra Q. Nomani, the author of Standing Alone: An American Woman’s Struggle for the Soul of Islam, that the President was wrong to say that Islamic State is beyond the pale of Islam. Rather, she asserted, Islamic State represents, “a very serious interpretation of Islam in the world that is wreaking havoc on all of us.” Though Normani does not agree with Islamic State’s interpretation of Islam, she argues that well-meaning scholars, journalists, and politicans, along with progressive Muslims, are simply burying their heads in the sand if they refuse to recognize that the Islamic State’s understanding of Islam is rooted in Islamic texts and in Islamic history.

This discussion of what is or is not “the real “Islam” and “the real” Christianity reminds me of debates feminists were having a few decades ago about whether or not “the real” Christianity or Judaism are sexist or not. Along with Mary Daly, Rosemary Radford Ruether, Judith Plaskow, and others, I engaged in this debate for a period of time.

In the end, I came to see that the question of what constitutes “the real” Judaism or Christianity is a moot point. Whatever good or bad exists in the past of any group is subject to interpretation by actors and groups of actors in the present: they are the ones who will determine which texts and which history they will consider normative and which parts they will transform or discard. From this perspective we can see that both jihadists and progressive Muslims are engaged in interpretation of Islam in the present, and that they are struggling with each other about which interpretation of Islam will be brought into the future.

It is not easy to initiate complex discussions of complex issues, but these are the very discussions we most need to have—about patriotism and about religion. It is clear that these discussions are related. Guiliani criticized Obama’s patriotism in part because Obama dared to criticize Christianity. Many people on both sides of the discussions about religion and politics are are convinced that their country is right because their God is on their country’s side.

I commend Lawrence O’Donnell and Asra Normani for showing us that complex discussions of religion are possible in public spaces, even when the political stakes are high. I hope this discussion will continue, and that a more complex discussion of patriotism and love of country can be initiated as well. No religion and no country is all good nor is any religion or country all bad. Blind faith in religion or country, on the other hand, is never a good thing.

Carol leads the life-transforming Goddess Pilgrimage to Crete (facebook and twitter)–space available on the spring and fall 2015 tours. Carol’s books include She Who Changes and and Rebirth of the Goddess; with Judith Plaskow, the widely-used anthologies Womanspirit Rising and Weaving the Visions; and forthcoming next year, Goddess and God in the World: Conversations in Embodied Theology. Photo of Carol by Michael Bakas.

All We Are Saying Is Give Greece a Chance by Laura Shannon

Ten years ago, I went to live in Greece. I knew I would love living in a culture where everyone dances, and so it turned out. I also loved the generosity, hospitality, connection, mutual support, and positivity embodied by the dance, a set of values which goes back thousands of years to Old European culture as articulated by Marija Gimbutas, Carol P. Christ, and Riane Eisler. When the economic crisis struck in 2008, I saw firsthand how Greek people used these values to help each other survive.

On Sunday, Jan 25th, 2015, the Greek people decisively voted into power the anti-austerity party Syriza (SEER-ih-zah), after six years of intense suffering under brutal austerity measures imposed by the IMF, the EU and the European Central Bank.

These three powers together are known as the ‘troika’. The austerity measures required by them in return for the so-called ‘bailout’ loans have been devastating, causing soaring rates of poverty, hunger, unemployment, sickness, and suicide. Times are harder in Greece than in the US during the Great Depression, though you won’t hear the details in the mainstream media. And the cost of this humanitarian crisis is not being counted by anyone.

Continue reading “All We Are Saying Is Give Greece a Chance by Laura Shannon”

Has the Vatican Discovered that Women Should Be Running the World? by Carol P. Christ

So it is a [female] generativity that .. is … giving life to social, cultural and economic structures that are inspired by values, ideas, principles and practices oriented to the common good …

The above statement from the Pontifical Council’s document on “Women’s Cultures: Equality and Diffference” is a response to Pope Francis’s call for a discussion of “feminine genius” and its role in the Church. If in fact women are “oriented to the common good,” then this is the best reason I can think of to elect a woman pope. And if a women are in fact hard-wired to think about the good of all, wouldn’t a woman pope’s first act be to dissolve the hierarchy that elected her? Is this why the Vatican is so afraid of the power of women?

From February 4-7, 2015 the Pontifical Council on Culture made up of 32 voting members (29 male clerics and 3 laymen) with the advice of non-voting Consultors (28 men and 7 women), discussed the role and place of women in the church and the world in relation to the preliminary document said to have been prepared by a group of unnamed women cherry-picked by the Vatican. Continue reading “Has the Vatican Discovered that Women Should Be Running the World? by Carol P. Christ”

Relationship, Freedom, Change, and Interdependence in the Web of Life by Carol P. Christ

Marjorie Suchocki says that feminist theology needs a metaphysics, a coherent world view that can hold together what we might otherwise be seen as a series of unrelated assertions made by feminists. Metaphysics is one of those terms that make most people cringe. If they have any idea at all what the word means, they might categorize metaphysics as the most abstract and out of touch with reality aspect of philosophy. In the Platonic tradition where ideas precede reality, metaphysical truths are revealed by rational contemplation of transcendent principles that precede the world. “I think, therefore, I am,” Descartes said. This notion of metaphysics makes me cringe too.

In process philosophy metaphysics refers to the fact that the world is governed by and expresses certain fundamental principles. This does not mean that ideas are more important than reality. Quite the opposite, metaphysical principles are conclusions reached through paying close attention to the world. Continue reading “Relationship, Freedom, Change, and Interdependence in the Web of Life by Carol P. Christ”

The Greek Elections and the 1% by Carol P. Christ

Alexis Tsipras of Greece & Pablo Iglesias of Spain hope to change Europe for the 99%

On January 1, 2016, 1% of the world’s population will own 50% of the world’s wealth, according to Oxfam.

On January 26, 2015 Alexis Tsipras will be in the process of forming a new anti-austerity government in Greece. Some believe this will be a new beginning not only for Greece, but for the world–if others follow the Greeks in resisting the domination of their economies by the international monetary interests that represent the 1%.

The bondholders and the international press tend to portray the Greek economic crisis as a morality play in which foolish Greeks borrowed too much and must suffer the consequences to pay back their loans. If Greece were a lazy teenager appearing on Judge Judy, tough love might be the answer.

But this simplistic equation cannot be made to work for a country of 10 million people, only some of whom colluded in taking out loans they could not pay back. Continue reading “The Greek Elections and the 1% by Carol P. Christ”

Moral Accountability, Prophetic Responsibility, and Selma by Kelly Brown Douglas

Rev.-Dr.-Kelly-Brown-Douglas - Version 2 I have been struck in this new year by the reactions to the recently released movie Selma. There has been a palpable recognition by those of who have seen it, that “the more things change, the more they stay the same.” Many have wondered if they are watching about events some 50 years ago, or events some five months ago in Ferguson. The question is why do we remain trapped in this same cycle of sin, where we are alienated from the god who is freedom and thus alienated from our own humanity.

While the answer to this question is complex, one of the reasons we remain trapped in this cycle of sin is because of the way we deny the past and dismiss the future. I have no doubt that until we hold ourselves morally accountable to our past and dare to take prophetic responsibility for our future, then our present realities will continue to be defined by the worst of who we are and not the best of who god calls us to be. Continue reading “Moral Accountability, Prophetic Responsibility, and Selma by Kelly Brown Douglas”

Strong Female Role Models among Swedish Immigrant Ancestors in Kansas City by Carol P. Christ

When I decided to become a career woman, I thought I had no role models in my family. My parents (who sometimes considered me the black sheep) would have agreed. Imagine my surprise to find a matriarchal family and three generations of businesswomen women among my Swedish family in Kansas City!

My great-aunt Edith who was a stenographer, secretary, and notary public was a fixture at family gatherings. When I knew her, she was living in California with her two brothers who also were not married. Until their father died, they had lived their whole lives in the family home in Kansas City. I sensed that though my family respected my uncles, they felt sorry for Aunt Edith. It certainly was never suggested to me that instead of getting married and being supported by a husband, I could become a self-supporting working woman like my aunt. Continue reading “Strong Female Role Models among Swedish Immigrant Ancestors in Kansas City by Carol P. Christ”

Good Things Come to an End by amina wadud

amina - feature It has been a marvelous experience for me, these past few years, to be connected with this community Feminism and Religion. Still, sometimes even good things have to come to an end. I’ve decided to discontinue my regular blog contributions. The organizers have graciously allowed me the possibility to do a guest blog in the future; so I may yet contribute.

Here’s the thing: I don’t think folks who read this blog know fully just what goes on—seemingly seamlessly in the background. So before I go, let me expose how this has been for me, to give greater credibility to my first sentence: it has been a marvelous experience.

I was asked to start blogging with FAR while living in another country, another time zone, and inconsistent internet access. Truth be told, inconsistency characterizes my life-work since I travel extensively and cannot predict the regularity of the internet in some of the parts of the world where I might be located. Still I made the commitment to blog twice a month, every first and third week. Continue reading “Good Things Come to an End by amina wadud”

What is the Cause of Violence? A Response to Karen Armstong by Carol P. Christ

“So, when we in the West talk about religion as the cause of this violence, how much are we letting ourselves off the hook, and using religion as a way to ignore our role in the roots of this violence?” Karen Armstrong, author of Fields of Blood
This statement was made by scholar of religions Karen Armstrong in an interview in Salon magazine in response to characterizations of Islam as a violent religion by Bill Maher and others. Speaking in the context of the rise of anti-Islamist prejudice in Europe, Armstrong said that Maher’s demonization of “the other” was the kind of talk that could lead us back to the concentration camps.

Bill Maher makes blanket statements against religion in general and Islam in particular. Maher clearly does not have a nuanced view of any religion. He is fueling anti-Islamic sentiment when he singles out Islam as a violent religion. If religions are going to be criticized as violent, then we must not limit ourselves to criticizing Islam, but must begin closer to home, by discussing the relation of religion and violence in the Bible, in Christianity, and in Judaism. My rule of thumb is always to begin with Christianity because it is the hegemonic religion of western cultures. Continue reading “What is the Cause of Violence? A Response to Karen Armstong by Carol P. Christ”

Does Masculine Have to Be the Opposite of Feminine? by Carol P. Christ

“Furthermore, like Obama, [de Blasio] projects a masculinity that is empathic and introspective — anathema to the patriarchal attitudes that dominate hierarchal institutions like the police.”

I wish the analysis that accompanies this quote had been mine, but maybe I should be glad that it comes from an insightful young man who goes by the name liamcdg. He argues that the real beef the New York police have with Bill de Blasio is his challenge to their definition of masculinity as dominance, or shall we say white male dominance.

As noted by liamcdg, in the NYPD version of reality, parents should teach children to comply “to comply with New York City police officers even if they think it’s unjust.” In terms of competing definitions of masculinity, the NYPD version is that men in power should be respected simply in virtue of their position, even if they are acting or appearing to act unjustly. In other words we should respect the powerful because they are powerful.

To be empathetic is to be able to put yourself in another person’s place, and in its literal meaning, to feel the feelings of another. In the recent public conversations about race and the police, both Obama and de Blasio have invited white Americans to put themselves in the place of a black man stopped by the police for little or no reason and to ask themselves how they would feel in that situation.

In so doing, liamcdg asserts, Obama and de Blasio were not only trying to explain the feelings of those on the other side of the racial divide, but they were also redefining masculinity. We all know that according to traditional stereotypes, the realm of feeling is the realm of women. And of course we also know that real men don’t cry. Yet what is happening to black men is enough to make anyone who feels their feelings want to cry.

The conflicts between de Blasio and the police and between Obama and a large segment of the older white male voting public may have as much to do with the challenge to white male privilege as it has to do with any particular event or issue. White male privilege involves a complex interconnection of race and sex. It is about the power that comes or is expected to come to one simply by virtue of being born into a white male body.

In recent weeks I have been asking myself why the police are so upset. After all there is room for improvement in any profession. Over the past few years I have also struggled to understand why some people object so strongly to the idea that women have a right to control their own bodies, to choose birth control or abortion. I am coming to the conclusion that the vehemence of the protest is rooted in the perception that the patriarchal edifice is crumbling.

Forty years ago, inspired by the feminist movement, men began to speak about redefining masculinity. This was easier said than done. It is so easy to accuse men who criticize male power as domination of being “sissies,” “girls,” or “gay.” Even men who might want to discuss the subject may be afraid of being labeled.

I say the fact that the NYPD is turning its back on de Blasio is one measure of how far we have come. I suggest that the NYPD recognizes that a different definition of masculinity and male power is being born right before their eyes. And it is this that they cannot bear to see.

We have been taught that feeling and feeling the feelings of others belongs in the feminine realm. What if it doesn’t? What if in the end male power and female power are much the same? And what if they both begin with empathy?

Perhaps we really have “come a long way baby.”

According to Heide Goettner-Abendroth, whose work I am fond of discussing on FAR, matriarchal societies defined the power of males and the power of females similarly.

What if Freud got it wrong? What if males do not have to differentiate themselves from their mothers by becoming “not like” women and girls? What if masculinity and femininity are not polar opposites? What if all any of us has to do is to learn to embody the qualities of those who nurture us?

We are beginning to glimpse a different world. Any thoughts on how to bring the NYPD and other older white males into a new world along with us?

Carol leads the life-transforming Goddess Pilgrimage to Crete (facebook and twitter) spring and fall–early bird discount available now on the 2015 tours. Carol can be heard in interviews on Voices of the Sacred Feminine, Goddess Alive Radio, and Voices of Women. Her books include She Who Changes and Rebirth of the Goddess and with Judith Plaskow, the widely-used anthologies Womanspirit Rising and Weaving the Visions and the forthcoming Turning to the World: Goddess and God in Our Time. Photo of Carol by Michael Bakas.