Fertility – Feminism and Religion

A Poem for Our Abortion Rights by Marie Cartier

Fecundity: the ability to produce an abundance of new growth, but also the ability to produce new ideas

And now in the hour of our discontent, we are asked to worry about

fecundity. I suppose we can call it that—have we made enough babies yet?

As a people. A people ruled by patriarchy. No small thing. “A social system in which males dominate and hold primary power.”

Oh my god—am I sick of it? Anyone with a brain is sick of it…I want to think.

But they have brains, right? The afore mentioned patriarchs? Who are

creating this new social system?

A meme goes out on social media—I’m not pro-murder I’m pro-Ellen, thirteen years old and pregnant by her father

I’m pro-Margaret, with five kids and I cannot to afford to feed another

I’m pro-Eliza, pregnant with a baby known to have serious birth defects

I’m pro– you get the idea.

Sheep – Gentle Wisdom by Judith Shaw

Sheep – soft-footed, fluffy creatures – graze and amble along with frolicking lambs by their sides. Know worldwide as docile and friendly, sheep – in particular the female ewes and their lambs – have come to symbolize innocence, gentleness and peacefulness. The symbolism of rams takes on a slightly different, more masculine tone and will be looked at separately.

Vayechi’s Take on Fertility, Women and Theodicy by Ivy Helman.

This week’s Torah portion is Vayechi, or Genesis 47:28-50:26. It is the last part of the Joseph saga (For my thoughts on two other parshot relating to Joseph, see Mikeitz and Vayigash). While there is much that could be said, there are three aspects of the parshah which I would like to concentrate on for this post: blessings being associated with fertility; verses 50:19-20’s troubling theodicy; and its women.

Let us begin with the last topic: women. Women are mentioned four times in Vayechi. Jacob recalls the burial of Rachel in verse 48:7. Joseph’s beauty is such that women often look at him (49:22). The blessing that Jacob gives to Joseph includes the blessings of both mother and father (49:25-26). At present, I will focus my commentary on Jacob’s request for burial, the fourth mention of women in this parshah.

Hare Spirit Guide – Fertility and Renewal, by Judith Shaw

Hare, important to humans since our early days, is known everywhere as a symbol of fertility, balance, and transformation. Although rare, cave paintings of Hare have been found. With Hare comes the Spring promise of the eternal renewal of life.

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Pachamama – August 1st – A day to Honour the Great Mother Goddess

In Andean traditions the entire month of August is devoted to Pachamama.

Pachamama is the Supreme Goddess honored by the indigenous people of the Andes including Peru, Argentina and Bolivia. She is referred to as both the physical planet Earth as well as the universal Feminine Energy in time and space. Her name literally translates as Pacha – meaning world, land, earth, universe; and Mama, meaning Mother. She is the Mother of the World.

In Incan mythology Pachamama is also celebrated as a fertility Goddess who oversees planting and harvesting. She is responsible for the well-being of plants and animals and is often depicted as a Dragon or serpent representative of the Andean Mountains. When Pachamama feels disrespected it is thought that she causes earthquakes. Andean people believe that recent earthquakes in the region are a result of humanity’s destruction, disregard and disrespect for the planet. Continue reading “Pachamama – August 1st – A day to Honour the Great Mother Goddess”

On Snakes by Ivy Helman

In the ancient world, snakes represented fertility, creativity, rebirth, wisdom and, even, death. They were often closely connected to female goddesses, priestesses and powerful human females who were the embodiment of such powers. For example, there is the Minoan goddess/priestess holding the two snakes in her outstretched arms. She is closely linked with fertility and domesticity. Similar figurines, with similar associations and dating to approximately 1200 BCE, have also been founded in the land of what once was Canaan, where Israelites also lived. Medusa, in whose hair lived venomous snakes, turned men who looked at her to stone. Ovid’s account of the creation of Medusa credits the Greek goddess Athena with Medusa’s lively hair. Another Greek legend says Perseus, after killing Medusa, gave her head to Athena who incorporated it into her shield. Athena, the goddess of wisdom, is portrayed often with snakes wrapped around her as a belt and/or on the floor next to her. Continue reading “On Snakes by Ivy Helman”

Human Beings, Not Wombs in Waiting by Katey Zeh

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Earlier this month the Center for Disease Control (CDC) released a new infographic on alcohol consumption with some controversial recommendations for women of childbearing age. In short, if a woman is not on birth control, the CDC recommends that she avoid alcohol altogether because she might become pregnant.

My first take on the report was that this was simply another example of how we treat young women as if they are merely wombs in waiting. In her response to the recommendations Rebecca Ruiz wrote this for Mashable.com:

While the original recommendation may have been intended to ensure safe pregnancies and healthy children, its underlying message was unmistakable: Women should consider themselves first a vessel for human life and make decisions about their health and behavior based on that possibility.

Despite severe backlash CDC officials stand by their assertion that the primary goal of this infographic is to alert the public about the dangers of alcohol consumption, particularly for pregnant women. In an interview with the New York Times CDC deputy director Dr. Anne Schuchat said, “We’re really all about empowering women to make good choices and to give them the best information we can so they can decide what they want to do themselves.”

When my husband and I made the decision to have a child, I immediately immersed myself in research. I read Taking Charge of Your Fertility and began tracking my basal temperature. I started taking folic acid and yes, I did cut back on my alcohol consumption. The timing of that decision happened to coincide with attending a bachelorette party. As I nursed my club soda while the rest of our group had cocktails, I told myself that it was a small sacrifice to make. The thing is, I was trying to get pregnant. That decision about my future had shifted the way I thought about my day to day life. I was preparing for the real possibility that everything was about to radically change, so making some minor adjustments ahead of time felt small in comparison.

But the CDC’s recommendations are not intended only for women who are trying to conceive. They apply to any woman of childbearing age who has the possibility of becoming pregnant. The problem isn’t that they encourage women to be careful about how much alcohol they are consuming. The problem is that it reinforces the idea that a woman’s decisions and behaviors should be focused on a potential pregnancy, whether or not she wants one.

The fact that this is being promoted by a government agency is particularly troublesome in an age when the policing of pregnant women’s bodies is becoming more and more stringent. In 2014 Tennessee passed a law that allows the state to criminally charge women who give birth to babies who show signs of drug withdrawal. While this is the most extreme law on the books, other states have similar legislation that considers prenatal drug exposure a form of child abuse. What would stop a state from passing a law that would prosecute a woman for consuming alcohol during her pregnancy?

I’ve grown increasingly fed up with this emphasis on an individual woman’s personal responsibility and decision-making without an equally serious focus on the conditions in which she lives her life. Reproductive justice activists have been saying this for decades. Loretta Ross, co-founder of SisterSong Women of Color Reproductive Justice Collective, writes about the connection in her article “Understanding Reproductive Justice”:

We believe that the ability of any woman to determine her own reproductive destiny is directly linked to the conditions in her community and these conditions are not just a matter of individual choice and access.

As a person of faith committed to justice, I am compelled to take seriously what might appear on the surface to be innocuous and even ridiculous guidelines from the CDC and examine how they contribute to a larger, more dangerous narrative about women’s bodies. I fully support the CDC’s stated goals to reduce fetal alcohol syndrome and to ensure that every pregnancy is healthy. But we shouldn’t do so at the expense of women’s dignity and full humanity.

Katey Zeh, M.Div is a strategist, writer, and educator who inspires intentionalcommunities to create a more just, compassionate world through building connection, sacred truth telling, and striving for the common good. She has written for outlets including Huffington Post, Sojourners, Religion Dispatches, Response magazine, the Good Mother Project, the Journal for Feminist Studies in Religion, and the United Methodist News Service. Find her on Twitter at @ktzeh or on her website www.kateyzeh.com.

And Thus God made a Covenant with Hagar in the Wilderness by Michele Stopera Freyhauf

We are familiar with the covenant God made with Abraham and Moses, but are you aware that God also made a covenant with Hagar?

In the wilderness Hagar encounters a deity at the well named Beer-lahai-roi (Genesis 16). Water and wells are important because they symbolize fertility and life. Wells for women are common places where they met their future spouses. Because wanderers in the desert need water to survive, water itself becomes a symbolic of life-giving or life.

In the seemingly barren dessert, the fertile Hagar finds out that she is pregnant and going to be the mother of many children. Hagar is promised progeny in a motherless state. According to Pamela Tamarkin Reis, this is called the “after-me” descendants, which guarantees Hagar that her children will live for “immeasurable generations;” a pattern that fits within the scope of this promise. This same promise of progeny is also given to Eve in Genesis 3:20, providing and interesting parallelism between Eve and Hagar.

It is worth pointing out the irony exists in this promise. Sarai uses Hagar to “build her up.” According to Nahum Sarna, to be built up in terms of the number of children that you have, implies that you are mother to a dynasty. In this pericope, however, it is Hagar, not Sarai that is built up through this divine promise.

This patterns of promise exists within the birth narrative through the annunciation of Ishmael and the promise of progeny. It is through this narrative that Hagar enters into a covenantal relationship with the deity. According to J. H. Jarrell, birth narratives have six common elements that establish this relationship: mother’s status, protest, offer, son’s future forecast, Yahweh naming, and acceptance of the contract. Hagar’s story contain these elements:

Mother’s Status: Hagar is without child because she is a virgin (16:1).
Protest: Hagar flees from her mistress (16:8).
Offer: Return to your mistress and submit to her authority (16:9).
Son’s Future Forecast: He will live at the east of all his brothers (16:12).
Yahweh Naming: You will bear a son Ishmael because the Lord has given heed to your affliction (16:11).
Acceptance of the Contract: She called the name of the Lord (16:13).

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Hagar – Demoted Servant or Egyptian Princess? By Michele Stopera Freyhauf

A socio-political examination of Genesis 16 explores how ancient myth can influence the story of Hagar and Sarai. Socio-political events could have occurred between the Egyptians and King Solomon that influenced the writing of this text. According to John Currid in Ancient Egypt and the Old Testament, the Egyptians and Hebrews borrowed many things from each other and because of that, an inter-relatedness exists between the languages as well as cultural and religious practices of both kingdoms (26). It is this inter-relatedness that I wish to explore and ask the question -was Hagar an Egyptian Princess demoted to a lower position of servitude in order to make a political statement of superiority of the Israelites over the Egyptians? Or is this a story of conflict between two of Solomon’s wives? Finally, could this story tell us about events that occurred after Solomon’s death since the Biblical texts from the pre-exilic period began to take shape during the reign of David and Solomon? This is a very brief exploration of these theories.

In Genesis 16, Hagar and Sarai connect Egypt and Israel in a familial relationship, one rooted in strife. These two women, an Israelite and an Egyptian, are brought together because of Sarai’s barrenness and need to fulfill the covenantal promise. Because of this, Hagar becomes Abram’s secondary wife. This is not the only time that marriage between an Israelite and Egyptian occurs in the Old Testament. Joseph marries and an Egyptian, the daughter of a priest of On (Genesis 41:45). Solomon also has an Egyptian wife who seems to have some importance because she is mentioned six times in the Old Testament (1 Kings 3:1; 7:8, 9:24; 11:1-2; 2 Chronicles 8:11).

Important is the fact that this passage could be rooted in the writings that emerged in that period that portray family strife. Savina J. Teubal in Ancient Sisterhood: The Lost Traditions of Hagar and Sarah, states these “andocentric writing and editing” of the biblical narratives portray conflicts between women who “vie for the attention of their husbands or sons” (19). In this case the story really could be a tale of family strife inspired by two of the wives of Solomon, one of which was Egyptian.

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