Feminism – Page 24 – Feminism and Religion

Was Mother Kalawati a Feminist? (Part 1) by Vibha Shetiya

Vibah I recently assigned my students an article by Kathleen Erndl – “Is Shakti Empowering for Women? Reflections on Feminism and the Hindu Goddess.”[1] I’m sure, like Erndl, many have been fascinated by this question, especially within the Indian context. Does the presence of an abundance of goddesses necessarily translate to social empowerment for women? The answer is indeed complicated in that one cannot reify all goddess worshippers under one static rubric.

Having said that, however, I would like to posit that generally speaking, it would be fair to say Indian culture is a patriarchal one, and that the presence of a goddess tradition does not translate to independence for women. Firstly, the kind of goddesses worshipped by both men and women, are not necessarily the assertive, independent kind. They are often those such as Lakshmi and Saraswati who are maternal and nurturing, and important in their own right. All too often, however, these virtuous traits have been used to disempower women, to keep them in their “socially assigned places.”

There is evidence from early Hindu literature that the above goddesses may initially have been independent forces, but they soon came to be tamed as consorts of male gods; Lakshmi as Vishnu’s wife, and Saraswati as Brahma’s. Second, fierce and independent goddesses such as Kali and Durga may have a large following, but it is only in certain cases such as in Tantric theology specific to the goddess Shakti, identified with Kali, that ritual practices may do away with gender roles, that both male and female members have equal access to Kali. But the important question would be – outside of the ritual context, how do practitioners of Tantra regard women? In other words, do women have equal social – and not merely equal ritual – status? I am not an expert in Tantric discourse, but judging by various commentaries, I have reason to believe that this does not necessarily translate to gender equality in the social setting.

My quest here, however, is to provide an example of what a community with a strong, female leader may look like. I thought of this example because I have been intrigued with and fascinated by my own family experience regarding the cult of Kalawati Aai or Mother Kalawati (I do not use the term “cult” derogatorily as “a group with a powerful and controlling leader” but in the classical sense of “practices centering on an object of reverence”). My aim is to provide a picture of often conflicting ideals within the Hindu setting, to shed light on how this can play out on the ground. My information on Kalawati Aai – considered a saint by her devotees – comes from hearsay and hagiographical accounts for I never met her; she died almost forty years ago.[2]

Continue reading “Was Mother Kalawati a Feminist? (Part 1) by Vibha Shetiya”

Epic Drama and Epic Confusion, Courtesy of Bollywood by Vibha Shetiya

Viba I love Bollywood. The colors, the over-the-top drama, the singing and dancing, the suspension of reality for three hours…I see how it can provide a break from the challenges of everyday life for over 700 million Indians living below the poverty line (and then some). But Bollywood movies also have a frightening side to them. On one hand they transport the viewer to la-la land; on the other, this very fantasy world has the power to set social norms. And yes, it becomes confusing – no kissing, no nudity, yet vulgarity is on full display when camera angles capture the fully dressed heroine’s chest heaving to pulsating music, while she is soaked to the skin in pouring rain, dressed in white, mind you. Sometimes there is no need for the rains. Katrina Kaif’s Chikni Chameli “item” number will attest to this.

But let us move away from the “purely entertaining” angle and return to the idea that Bollywood not only reinforces cultural stereotypes but also has the potential to influence behavior that governs everyday attitudes.

I recently (re)watched Dilwale Dulhaniya Le Jayenge (And the Truelove Will Carry Away the Bride) with an American friend. DDLJ (1995) as it is fondly called is one of India’s all-time beloved movies. So much so that soon after taking office in 2014, the Indian Prime Minister, Narendra Modi declared it a show-case of Indian tradition. I can see how it touches a patriotic chord: the story centers on an Indian family living in Britain, but still “Indian at heart.” Well, the father decides that his daughters born and raised in London are Indian at heart. Of course things go terribly wrong when the older girl, Simran, falls in love with someone dad doesn’t approve of. Raj is Indian, but not a bona fide one in that he has adapted to “the shameless and derelict ways of Westerners.” The family packs their bags and moves back to India where Simran is to be immediately married off to the father’s jigri dost’s (dear friend’s) son, Kuljit. Now as one can imagine, when the film in question is a Bollywood one, this is not drama enough. There’s plenty more to come. But I’ll leave it to you to decide how much drama is drama enough… Continue reading “Epic Drama and Epic Confusion, Courtesy of Bollywood by Vibha Shetiya”

Embracing Fierceness by Mary Sharratt

Maenad dancing with snake, ancient Greece, ca 450 BCE

This post is in part inspired by Donna Henes’s brilliant post, I am Mad. Too often as spiritual women, we are told we have to be nice all the time. Accomodating. Compromise our boundaries and principles.

Mainstream religions tell us we must forgive those who mistreat us. Too many women in very abusive situations literally turn the other cheek–to their extreme detriment. As Sherrie Campbell points out in her essay The 5 Faults of Forgiveness, the obligation of forgiveness oppresses survivors of abuse because it makes it all about the perpetrator and not about the healing, dignity, or boundaries of the survivor.

In my own Catholic upbringing I learned to swallow my anger and rage until it erupted in depression and burning bladder infections. My background did not teach me to skillfully dance with anger and it’s been a difficult learning curve for me. But I learned the hard way that owning my anger was crucial if I wanted to stand in my power and speak my truth.

Continue reading “Embracing Fierceness by Mary Sharratt”

A Day of Peace: On the Anniversary of Michael Brown’s Death by Qumyka Rasheeda Howell

I remember when I heard of the death of Michael Brown who was shot by a Ferguson, Missouri Police Officer exactly one year ago today. His bloody body laid in the middle of the street for four hours before receiving help. I wondered if Michael Brown would still be alive today if he hadn’t been shot and left for dead. I remember looking at my beautiful black sons that night as they slept. I wept until my knees gave way. I do not think I have stopped weeping as I continue to be imbued with reports of black and brown bodies dying at the hands of police officers month after month.

One year later, I am still grieving and praying. I am still tired. I am now joined into a call with my sisters who work alongside me in the anti-violence movement. We held each other as we listened over the phone. Then my friend Corine Reed gets our attention. She says it’s time for peace. That word, peace, was the divine pause I needed. I think it is what the world needs right now – PEACE. Continue reading “A Day of Peace: On the Anniversary of Michael Brown’s Death by Qumyka Rasheeda Howell”

Taking leave: How did you do it and how did it go? Sara Frykenberg

As I mentioned in my last post, I have been preoccupied this summer with many questions regarding pregnancy, becoming a mother, and how to mother while doing my “work” as a feminist. But next to my constantly changing physical reality and the anticipation of a new family member, the question of what to do about my actual work, aka, my occupation, has been most pressing—perhaps, because taking leave from my job is something I feel that I can (and must) do something about in a long list of factors that I cannot control. Despite the imperative to act, however, I had a great deal of trouble figuring out where to begin.

As a professor in Los Angeles, I know that I have the same legal rights as other Californian women. I am allowed to take (unpaid) leave. My employer cannot fire me for exercising this right. I cannot be denied employment, legally speaking, because of a pregnancy. And… yup, that’s about all I knew when I started considering what to do about work… which is to say, I had no idea, practically speaking, how to exercise my rights. Continue reading “Taking leave: How did you do it and how did it go? Sara Frykenberg”

If You Don’t Believe Women Are Fully Human, Can You Be a Great Pope? by Carol P. Christ

In recent weeks I have felt compelled to respond to a series of “Great Pope” photos and stories praising Pope Francis for his stands on poverty and climate change appearing on my facebook page. In every case I added something like: “Let’s not go overboard about a pope who does not believe women are fully human.”

I am referring of course to Pope Francis’s reiteration of the Church’s prohibition of women in the priesthood. But just as important–and perhaps more important–is the role the Roman Catholic Church has played and continues to play to prevent women from having access to contraception and abortion.

Control over our own bodies is a fundamental right that undergirds every struggle for women’s equality and liberation. But the pope does not want women to have the right to use contraception to prevent unwanted pregnancies, nor does he want us to have the right to abortion if contraception is unavailable or fails—not even in cases of rape or incest. Continue reading “If You Don’t Believe Women Are Fully Human, Can You Be a Great Pope? by Carol P. Christ”

Feminism and Faith by Judith Plaskow, Rosemary Radford Ruether, and amina wadud

“Feminism saved my faith” is the concluding phrase of one of the writers in Faithfully Feminist, and though not everyone would say it that way, most of these women have found feminism and faith vibrantly interrelated. The contributors to this anthology articulate a range of reasons that feminists might choose to remain within a patriarchal religious tradition. They also remind us that women reconcile their faith and feminist identities in diverse ways. This volume testifies to the dynamism within the religious communities of Judaism, Christianity, and Islam in the United States, and to their internal diversity. This diversity allows for the contributors to engage in a process of their own development as feminists of faith that interacts with similar processes of development going on in their religious communities.

The overriding common bond for these women of faith is the shared conviction that the conflict between religion and feminism is real— even when it is generated by other people’s expectations that those two identities are separate and irreconcilable. Once each woman arrived at a place where she no longer felt an imperative to abide by an either/or dichotomy, she was able to define the terms of her religion and feminism for herself and to own both identities as significant.

Multiply the individual accounts in this volume by tens of thousands, and the effect of these women’s decisions and the concerted actions for change that have flowed from them has been enormous. For example, feminism has profoundly altered American Judaism in the last forty-plus years. Women are ordained in all branches of liberal Judaism and, in all but name, in modern Orthodoxy. New denominational prayer books written in English use inclusive language and incorporate writings by women. Feminists have written Torah commentaries, designed rituals for important turning points in women’s lives, and created new scholarship on women that contributes to a fuller history of the Jewish people.

Likewise, Christianity has been significantly impacted by the work of feminist theology. While some branches continue to refuse leadership roles to women, many others have acknowledged that every person embodies the spirit of Christ and have embraced the ordination of women. In 2006 the Episcopalian Church ordained its first woman bishop, the highest office in the church. Inclusive language has found its way into the prayers and rituals of many churches and feminist commentaries have shifted thinking on scriptural interpretations. Dialogue within and across branches of Christianity are expanding borders, and movements like Woman Church and online feminist spaces have created opportunities for women to claim agency and participate in roles that have been traditionally withheld.

In the long road to Islamic feminism, women have sometimes lacked agency to define either Islam or feminism. Traditional definitions of these words which operate as a constraint on work within Islam towards justice, equality and dignity; feminism was connected to Western imperialism and invasion into Muslim-majority nation states, and centuries of patriarchal control and interpretation stifled women’s efforts to claim Islam for themselves. This is changing, aided by campaigns such as the 2009 launching of the Musawah movement for equality and justice in Muslim family law. A new freedom is emerging that allows Muslim women the dignity and honor of defining Islam and feminism for themselves—no matter how little they might know of global discourses and historical traditions. All that was necessary was to, identify as a believer and expect a life of justice within that belief. Islam has also witnessed women-led prayers and a move toward inclusive prayer spaces.

The profound changes feminists have inspired and worked for do not mean that all problems have been solved and that women’s subordination is a thing of the past; there is plenty of work for a new generation. The difficulties with overcoming the glass ceiling and balancing work and life that women within the larger society face also bedevil women in all three religious communities. Panels, boards, and publications often exclude women’s voices completely or have only token female participation. Ordained women in Judaism are paid less than their male counterparts and rarely become senior rabbis in large or prestigious congregations. If women “choose” to serve smaller synagogues —the explanation often tendered to explain these gaps—that is partly because the expectations surrounding the rabbinate have not kept pace with its changing demographic, and women who want to combine rabbinic work with raising a family face considerable obstacles. Christian ordained women face similar obstacles within the priesthood and continue to be denied leadership roles in some branches, including Catholicism and Mormonism. Similarly, Muslim women are often excluded from panels at religious conferences and are underrepresented on the boards of religious institutions. The idea of women leading Muslim prayers remains controversial. And too often, discussions about women’s role in Islam still revolve around the issue of hijab, or covering.

The challenge for feminists today is passing on feminist insights and gains to the next generation. Is women’s history being incorporated into elementary and high school texts, or are students being taught the same parade of male names and faces? More particularly for Jews, Christians, and Muslims, when a girl or woman wants to mark some nontraditional ritual occasion, is it clear where to turn for resources? Do most Jews, Christians, and Muslims even know that it is possible to create new rituals that feel deeply meaningful and religiously authentic?

Finally, when teachers—and parents—talk about God, how is God imagined? Are children still growing up thinking about God as a distant male figure, or are they offered a range of images, and emboldened to create their own? Are children being encouraged to talk about and challenge passages in and interpretations of the Torah, Bible, and Qur’an that are misogynist or otherwise unethical? Are they developing critical tools that will allow them to engage with and transform difficult parts of tradition?

The next generation of feminists should consider a move beyond rhetoric and terminology towards substance and personal affirmation. Identifying as feminists of faith helps forge global alliances towards meaningful dialogue across difference—even the differences within. It is only when these deeper levels of change are addressed that the question, “Why stay?” will cease to be relevant.

This essay is the Foreword for Faithfully Feminist: Jewish, Christian, and Muslim Feminists on Why We Stay edited by Gina Messina-Dysert, Jennifer Zobair, and Amy Levin.

For more on Faithfully Feministclick here.

Join the conversation on Twitter using the hashtags #FaithfullyFeminist and #WhyIStay.

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Mayim Bialik Endorses Faithfully Feminist

Why We Stay

Judith Plaskow is Professor Emerita of Religious Studies at Manhattan College and a Jewish feminist theologian. Co-founder and co-editor of the Journal of Feminist Studies in Religion, she is co-editor of Womanspirit Rising and Weaving the Visions and author of Standing Again at Sinai: Judaism from a Feminist Perspective and The Coming of Lilith: Essays on Feminism, Judaism, and Sexual Ethics 1972-2003.

Rosemary Radford Ruether, Ph.D. is Professor of Feminist Theology at Claremont Graduate University and Claremont School of Theology. She is also the Carpenter Emerita Professor of Feminist Theology at Pacific School of Religion and the GTU, as well as the Georgia Harkness Emerita Professor of Applied Theology at Garrett Evangelical Theological Seminary. Rosemary has enjoyed a long and distinguished career as a scholar, teacher, and activist in the Roman Catholic Church, and is well known as a groundbreaking figure in Christian feminist theology. Ruether is the author of multiple articles and books including Sexism and God-Talk, Gaia and God, Women Healing Earth and The Wrath of Jonah: The Crisis of Religious Nationalism in the Israeli-Palestinian Conflict. Her most recent books include Catholic Does Not Equal the Vatican: A Vision for Progressive Catholicism(2008), Many Forms of Madness: A Family’s Struggle with Mental Illness(2010), and Women and Redemption: A Theological History, 2nd ed.(2011).

amina wadud is Professor Emerita of Islamic Studies, now traveling the world over seeking answers to the questions that move many of us through our lives. Author of Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective and Inside the Gender Jihad, she will blog on her life journey and anything that moves her about Islam, gender, and justice, especially as these intersect with the rest of the universe.

Caitlyn Jenner is a Friend of Mine

To speak ones truth is oftentimes a difficult and nearly impossible act. However, to live one’s truth, on a day-to-day basis, is an aspect of life that has become so foreign to individuals who have become so comfortable in their own skin that I fear the activist and social justice roots that we all claim to hail from have fallen at the wayside and been replaced by complacency and reductionism.

I’m deeply troubled by some of the anti-trans and anti-queer commentary that has been taking place on some of the comments on this blog in recent months. I’ll never forget when this project first began—talking with the founders about its original purpose: to bring the “F” word back into the mainstream religious discourse and more importantly, to be a place where scholars, young and old, senior or junior, could write, collaborate and eventually converse with across cyberspace.

However, in recent months, I’ve found myself being more of a watchdog rather than a frequent commentator on issues pertaining to feminist religious discourse. I’ve found myself reading comments about issues I may not frankly identify or agree with just to make sure that the cisgendering or anti-trans narratives do not become symbolic of what this blog is now rather than what was supposed to be at the beginning.

When I sat down to write my very first post I was scared. I was terrified that feminists from all communities would see me only as I appeared and not for whom I actually was. I was afraid that all I had worked for throughout my life would be moot with the first bad comment on one of my posts. While all of those fears were real and valid they quickly faded away as I was embraced by this community and many others for my passion rather than my gender; my life’s work rather than my privilege; and more importantly, the personal mission to make the world a safer and better place for women and girls everywhere.

Caitlyn Jenner’s story is one that many individuals, often not highlighted on this blog, know all too well. Caitlyn Jenner’s story and personal experiences are valid and for members of the feminist community to refer to her as not “feminist” or merely as a man “masquerading” as a woman while still utilizing his privilege from being biologically born as a man is troubling and the root of the problem facing many trans individuals today when they’re negotiating coming out as their true selves.

Trans individuals face a cadre of other horrible social, physical and mental statistics that oftentimes lead them to be more likely to self-harm. However, as feminists, isn’t it our job to make sure that all groups have access to the same freedoms rather than working towards denying it for certain groups while trolling the comments sections of posts?

Shakespeare said: “To thine own self be true” and for those of us who identify with the Golden Rule, if we no longer treat others as we would like to treat ourselves, then we really have failed as feminists; and if the comments on recent blogs are any indication, we still have a long way to go before all voices can feel welcomed not only on FAR but also in the world at-large.

John Erickson is a Ph.D. Candidate in American Religious History at Claremont Graduate University. He holds a MA in Women’s Studies in Religion; an MA in Applied Women’s Studies; and a BA in Women’s Literature and Women’s Studies. He is a Permanent Contributor to the blog Feminism and Religion, a Non-Fiction Reviewer for Lambda Literary, the leader in LGBT reviews, author interviews, opinions and news since 1989 and the Co-Chair of the Queer Studies in Religion section of the American Academy of Religion’s Western Region, the only regional section of the American Academy of Religion that is dedicated to the exploration of queer studies in religion and other relevant fields in the nation and the President of the University of Wisconsin Oshkosh’s LGBTQA+ Alumni Association. When he is not working on his dissertation, he can be found at West Hollywood City Hall where he is the Community Events Technician and works on policies and special events relating to women, gender, sexuality, and human rights issues that are sponsored or co-sponsored by the City of West Hollywood. He is the author of the blog From Wisconsin, with Love and can be followed on Twitter @JErickson85

Autism: A Feminist Issue? by Esther Nelson

Having lived with my husband for several decades now, I’m convinced he falls somewhere on the high end of the ASD (Autism Spectrum Disorder) scale. People who find themselves on this “high end” used to be classified under the category of Asperger’s Syndrome. It’s only been recently (within the last decade or so) that the diagnosis of autism has been broadened to include a wide variety (and degree) of behaviors described as autistic, hence, the diagnosis of ASD. Here, I focus on “high-functioning” adults.

Being “high-functioning” means my spouse can take care of himself, work, and take pleasure in favorite activities (reading, hiking, solving equations, and shredding old documents.) From my perspective, he seems to engage in any activity perfunctorily, often reminding me of Joe Friday, the detective on that 1950s show, “Dragnet,” who can’t handle circuitous, tangential reporting from crime victims and witnesses. He says, “Just the facts, ma’am. Just the facts.” My husband finds comfort with “just the facts.” Facts are strewn all over the house. There they sit, not doing much.

I don’t tell many people I think he’s on the ASD scale. What’s the point? When I do say so, some people ask, “Has he been diagnosed professionally?” That’s my cue to drop the subject. I feel as though my observations over a mini-lifetime (along with reading and attending lectures on the subject) are deemed worthless unless verified by an authority. Professionals in the field are just beginning to see that autism is far broader than delayed development (especially verbal) and repetitive behaviors (rocking, spinning, head-banging). There are no resources for high-functioning ASD adults (and the people who live with them) in my geographic area. I’ve checked. In addition, many high-functioning adults have developed sophisticated strategies to compensate for their particular inabilities, making testing and diagnosis elusive–even if it were available.

One out of every 68 children today in the United States receives a diagnosis of autism. One out of 42 is male. Many people think that autism is the “fastest-growing developmental disability in the U.S.” There is no “cure” for autism. Neither is there a diagnostic tool such as a blood test to give us “verifiable laboratory results.” The NIH (National Institute of Health) thinks there is “most likely” a genetic predisposition coupled with an environmental component. Using my 20/20 hindsight, I’m sure that my now-deceased father-in-law displayed symptoms in that cluster of behaviors we call autism. My daughter is convinced that her 14-year-old son falls somewhere along the high end of the spectrum.

Is there really a greater incidence of autism nowadays? Or, are more people categorized as autistic–pushed into a construct or box–based on “scientific” studies and who-knows-what else? There are several accessible websites on autism– https://www.autismspeaks.org/what-autism–for example, that give information about the subject. So, what symptoms or behaviors do autistic people display? I’ve listed some that many people consider “core,” yet it’s important to note what Linda Brandenburg, Director of Autism Services (Kennedy Kreiger Institute), so aptly (yet frustratingly) says: “If you’ve met one child [person] with autism, well, you’ve met one child [person] with autism.”

1. Extreme sensitivity to criticism.

2. Rigid. (Things are right or they are wrong.)

3. Easily distressed when things aren’t “right.” Meltdowns–loss of control–often happen.

4. Endless talking about or “bulldogging” a subject–usually in a monotone.

5. Often highly intelligent, but focused on a narrow field that can become an obsession.

6. Socially challenged. (Inability to “read” facial expressions and body language.)

7. Little to no understanding about nuance and layers of meanings.

8. Lack of empathy.

Andrew Solomon wrote an article titled, “The Reckoning,” in “The New Yorker” (3/17/14) after interviewing Peter Lanza, Adam Lanza’s father. Adam killed himself, his mother, and twenty-six people at Sandy Hook Elementary School (December 2012). Adam had been diagnosed with Asperger’s Syndrome, the name formerly given to “high-functioning” autism. Solomon writes, “Both autism and psychopathy entail a lack of empathy. Psychologists, though, distinguish between the ‘cognitive empathy’ deficits of autism (difficulty understanding what emotions are, trouble interpreting other people’s nonverbal signs) and the ’emotional empathy’ deficits of psychopathy (lack of concern about hurting other people, an inability to share their feelings.)”

I think the distinction Solomon makes is important to note even though both cognitive and emotional impairment result in a lack of empathy. Dr. Mohammadreza Hojat, a research professor of psychiatry at Jefferson Medical College in Philadelphia, says, “Empathy is a cognitive attribute, not a personality trait.” He believes empathy can be taught. I just don’t know.

A friend of mine prefers to think of autistic people as “neurologically diverse,” resisting our Western penchant to fit behaviors neatly into a categorical box. In addition, diagnoses having to do with behavior, sometimes called “mental illness,” are extremely fluid. What some might consider aberrant behavior in a particular culture and era is not considered so in another. (See Thomas Szasz, 1920-2012, author of The Manufacture of Madness.) What I dare to ask is: When people on the high end of the ASD scale display what is considered aberrant behavior in our day and time, might they be reflecting what patriarchy teaches and expects–especially from men? Even more to the point, why is that throughout my mini-lifetime with my “high-functioning” spouse, people (counselors, doctors, friends) have dismissed my concerns about my spouse’s behavior–especially in his familial relationships? Most times I would hear, “Just be happy he has a steady job, doesn’t come home drunk, and doesn’t beat you.”

Patriarchy–that social system with domination at its core–is sensitive to criticism. Don’t question me. I know. Patriarchy insists on its own way. There is no room for discussion–it’s focused on droning on and on about its own agenda. It makes no difference whether or not patriarchy can “read” facial expressions and body language. It sees no need to do so and therefore the “other” is not taken into consideration. No empathy needed. Continue reading “Autism: A Feminist Issue? by Esther Nelson”

It is a Matter of Focus by Deanne Quarrie

Many of the young women I meet tell me that they think feminism is not what they are about, that they prefer to work for the good of all. I understand that and certainly we can all choose where we wish to place our focus. However, it does make me wonder how effective we can be with our focus placed on so broad a scope. Certainly, we want equal rights for all and some call that “feminism” these days but is it?

In my 73 years, I have lived through quite a few years of women working for equal rights. I have seen many successes as well as the failures. I am incredibly proud of those successes. When I was in the early stages of my career and had just entered management, I was able to implement leadership methods, which now have become models for employers such as team building and servant leadership. Then however, there were no names for them. I led my teams based simply on how I wished my employers to treat me. Continue reading “It is a Matter of Focus by Deanne Quarrie”