Tag Archive: interconnectedness


Stay Strong

in the bonds of love we meet

Kia Kaha Otautahi, Stay Strong Christchurch, is a recurring theme in the outpouring of grief and love happening in New Zealand in response to the attacks of 15 March 2019 at the Al Noor Mosque and Linwood Islamic Centre that killed 50 and injured 50 more.

In the Christian tradition this is the season of Lent, a time to remember Jesus’ 40 days and 40 nights in the desert. The word “Lent” comes from the old English, “lencten,” which means “spring.” What struggle takes place in this desert? What are the questions we wrestle with? What are the demons we wrestle with? What spring might arise in this desert?

The saying “Kia Kaha Christchurch” came into use after the earthquakes in 2010 and 2011 that decimated the city centre and in which many lives were lost. It was used by committed friends and family to affirm and encourage each other in rebuilding their lives and their city. We say ‘stay strong’ because the people of Christchurch are not strangers to death or loss, nor resiliency.

We say ‘stay strong’ because members of our Muslim community and all people of colour face experiences of racism, hate speech, violence and vilification every day, those of Muslim faith are not strangers to death or loss, nor resiliency.

We say ‘stay strong’ calling everyone impacted into the best truth of ourselves and our beliefs because we all know that it is easier in these times to hate, and be angry, than to love. And we rise.

 

love beats fear melbourne vigil for christchurch

 

Rallies against racism, vigils and tributes of flowers outside mosques are happening across New Zealand and around the world. Faith leaders of different religions, Muslim, Jewish, Sikh, Buddhist, Christian, and Hindu, lead these gatherings in prayer in many different languages.

islamic council of victoria open day 2019 A mere two days after the shooting, the Islamic Council of Victoria go ahead with their annual mosque open day – opening their doors and sharing with guests their faith and culture. Opening their hearts to those grieving and with questions to which no one knows an answer, like: ‘Why did this happen?

Their own hearts must be sore and grieving, and their actions speak yet to welcome, hospitality and courage. Choosing this, is spring.

Australian social commentator Waleed Aly in a poignant statement shares that the gunman was greeted “Welcome, brother” upon arriving at the mosque, those within were gathered kneeling, in silent communal prayer. They would be facing Mecca and have their backs to the door, unaware of any danger. And they will do this next Friday, and the Friday after that, and every Friday.   Jacinda Ardern, the Prime Minister of New Zealand, has announced that today’s Muslim call to prayer will be broadcast nationally on TV and radio and a two minute silence will be held as, nationally, we want to reclaim and hold that space as safe and sacred.  We say ‘stay strong’ but this doesn’t mean you have to do it on your own. We know we are stronger together.

Choosing this, is spring.

te aroha kiwis and muslim sing togetherIn the bonds of love we meet” (cover image) is a line from New Zealand’s national anthem and is on the banner I carry to a vigil. It is a signal to other New Zealanders where I am from and many give that head tilt of acknowledgement or stop to say “kia ora”.

The vigil leaders say from the front: “If you’re comfortable, hug or shake hands with the people nearest you” and, in this moment, in hugging one Muslim ,I feel I am hugging all Muslims; to hug one Kiwi, it feels I am hugging all Kiwis. Choosing this, is spring.

The vigil is over and people are drifting away to make their way home. A remnant of us gather to sing: people of different faiths, different cultures, speaking different languages. We sing for over an hour… Te Aroha (see image above for lyrics), the NZ national anthem in English and Maori,  John Lennon’s Imagine, and  Dave Dobbyn’s Welcome Home. (written in response to seeing anti-racism protests in Christchurch back in 2005). His words and melody are just as now poignant as they were then. What an extraordinary and beautiful thing to come of something so awful. Choosing this, is spring.

Meet in the bonds of love. Stay strong.

Choosing this, is spring.

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Images and moments from the Christchurch vigil in Melbourne hosted by the Islamic Council of Victoria at the State Library…    #chooselovenothate

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Muslim, Jewish, Sikh, Buddhist, Christian, Hindu and other religious leaders led those gathered in prayer.

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christchurch vigil ICV islamic council of victoria state library pray sing interfaith photos of the christchurch vigil candles flowers

K and I meet early in the vigil when she invites me to stand with her family.

K: I think New Zealanders are taking it harder actually. Muslims… we’re used to it. When I first heard, I assumed it was Muslims against Muslims. I guess we’re desensitized maybe. Things like this happen to Muslims all the time.

T: But how awful… that this should happen so often that you could become desensitized to it. Things like this rarely happen in NZ.

K: For us, they are all martyrs.

T: Is it an honour, to die this way?

K: No… It is still a pain. It means a lot that New Zealanders feel that with us… are you from Christchurch?

T: No, Wellington. But I still feel it. What you need to understand about us is that once you’ve welcomed someone onto the marae, they’re not a guest anymore – they’re family.  I don’t need to have ever met them. This week all New Zealanders grieve because we have lost members of our family.

…we hug, and stand together through the vigil.

They say from the front, if you’re comfortable, hug or shake hands with the people nearest you, and in this moment: all Muslims are hugged, all Kiwis are hugged. I hope you feel that.

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A group of us sing – Muslims and Kiwis together… Te aroha, the national anthem in English and Maori “…in the bonds of love we meet“, Dave Dobbyn’s Welcome Home and John Lennon’s Imagine… what an extraordinary and beautiful thing to come of something so awful.

christchurch vigil ICV islamic council of victoria state library pray sing interfaith photos of the christchurch vigil candles flowers

Tutira mai nga iwi, (Line up together, people)
tatou tatou e (All of us, all of us)
Tutira mai nga iwi, (Stand in rows, people)
tatou tatou e (All of us, all of us)
Whai-a te marama-tanga, (Seek after knowledge)
me te aroha – e nga iwi! (And love of others – everybody!)
Ki-a tapatahi, (Be really virtuous)
Ki-a ko-tahi ra (And stay united)
Tatou tatou e (All of us, all of us)

 

Artwork by Rowena Fry

This is your home and you should have been safe here

by Wellington artist Ruby Jones

Do you hear the bells ring?

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Do you hear the bells ring?

They are calling you to church.

They ring for Kiribati.

Do you hear the bells ring?

They are calling you to church.

They ring for Gaza.

Do you hear the bells ring?

They are calling you to church.

They ring for Sulawesi.

Do you hear the bells ring?

They are calling you to church.

They ring for land never ceded.

Do you hear the bells ring?

They are calling you to church.

They ring for Manus and Nauru.

Do you hear the bells ring?

They are calling you to church.

They ring for you.

Talitha Fraser

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An act of public witness and liturgical protest in a response to the current crisis on Manus Island following the government’s closure of the island’s immigration detention centre.  Sunday 19 November 2017, Tim Watts, Labor MP Office, 97 Geelong Rd, Footscray

We are here today to stand in solidarity with men who the Australian Government have held on Manus Island in limbo for over four years. We are here today on the unceded land of the people of the Kulin Nation because on October 31 the Manus camp was officially “closed.”

We are here today because water, food and power have been cut off. Over 600 men have been abandoned. They are collecting water in rubbish bins. They are digging wells to survive. They are showering in the rain. And left starving and without medical care. Because they can no longer tolerate political games and human rights abuses.

There has been no plan. There has been no justice. Their lives are on the line. Men have stated: We can’t blame the sea for drowning people but we blame Australia for killing us. People need a genuine solution. Not to be shifted from one prison to another where their lives remain at risk.

We echo their calls for freedom and safety and call on the Australian government to bring people back to Australia immediately and provide safe resettlement. We want the government to know that we are watching this humanitarian emergency unfold and we do not accept the violence, the abuse, and the ongoing persecution of refugees.

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We hear stories of the men on Manus in their own voice. Raise our arms as they do in non-violent protest. We spell out SOS in cups in solidarity and symbolically of life-giving water denied. We make decorations together with our children and tell them stories… we want to teach our children justice. We make chains of the names of those we know on Manus and symbolically tear those chains. Felt and red lights denote the blood on the hands of our democratically elected Government who are treating people this way in our name.  We have barbed wire on our tree instead of tinsel – neither the welcome you thought you’d be given nor the home you hoped to find. We sing, to remember and be re-membered.  We make decorations, we recite, we pray, we sing… it feels like something. Wherever two or three are gathered… there is our hope.

 

Hold on (Love Makes A Way)

(tune: Keep your hand to the plough/Keep your eyes on the prize)

They are coming across the sea,
From their homes they have had to flee,
We say, love makes a way, hold on.

We are here to sing and shout,
Why you keeping God’s children out?
We say love makes a way, hold on.

Chorus
Hold on, hold on,

We say, love makes a way, hold on.

We say welcome the refugee
We say set all the people free
We say, love makes a way, hold on.

We have room in our hearts to care
We have plenty enough to share
We say, love makes a way, hold on.

 

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CL: First heard the term “intersectionality” after starting my blog Black Feminist Ranter which ticked several “oppression” boxes. It was a label applied to me to inform a sense of ‘place’. A description of where the intersections of oppression are overlapping. It’s in the feminist sphere that is being played out but dividing and othering instead of being done well. It’s not being used to subvert and challenge systems but by those wanting “ally credit”.

RH: How we use the word… it’s made equivalent to representation e.g. have a quota of female politicians but the systems don’t change. What about sweatshops? What about Western interventions in the Middle East? Supporting Hillary and the first potential female President is great but don’t say “She’s going to be great for all women” – be specific. Say “some of her policies are good” or “Hillary being President will be a good start” but not making sweeping statements like: “What’s good for women is good for all women”, that erases the experience of those her policies don’t benefit.

CL: Why did that election result get pegged on the non-white women? Hate that… everyone asking: Where are the African-American women? Stats show it’s white women that didn’t vote for Hillary.

RH: They had to ask – “Who will be worse?” All minority groups voted for Clinton.

CL: Similar here re Gillard. First Australian Prime Minister – a win for dissecting feminism but she was legislating in NT and making cuts to single mother benefits… I couldn’t fight on those issues because I had to defend on the left re gender.  We are being compromised in these situations.

RH:  Allies need to understand the dilemma and acknowledge it. Intersectional feminism should understand that dilemma but it doesn’t. It needs to acknowledge the reasons others might be unsure and have concerns. For example, media around the Wonder Woman film discussed the Zionist views of the lead actress and called for boycott.  I didn’t advocate for that. It’s only one woman’s opinion.    It should be ok that Arab women might not be able to jump on this empowerment train. Allies need to understand.  There’s a refusal to see.  e.g. “The Wonder Woman character existed long before this actress – the movie’s still worth celebrating!” I was called racist. Intersectionality was used against me… disappointing.  This placed not just Eastern feminism against Western feminism but feminism within the West.  Behind the scenes analysis of the politics what appears and doesn’t is far more interesting to me than the actual movie.

CL: My voice can be sought out to fill a diversity quota.  e.g. speaking on Aboriginal Beauty Pageants – didn’t see celebration of Aboriginal beauty as worth working for (dress, heels, make up…) told I’m denigrating my racial identity. White panellists get slut shaming… called fat… whore… but not racial commentary.

RH: I get racial and gendered criticism. “This Ruby Hamas bitch has both clit-envy and penis-envy” – manages to be offensive on Arabic, Muslim, terrorist, gender – so many layers! I shared it on my page to diffuse it. Not about me but anyone who shares these characteristics.

CL: Comments on how I look, highly gendered, but go back to words like “quadroon”.  I sometimes take the piss or shut it down… I’d like to be called a whore for once and not something that’s dissecting my race! I was on a panel of feminists once – I said something about “smashing systems” in my introductory statements and was sidelined for the rest of the panel – the white feminists talked amongst themselves.  Those that have to navigate gender + race + disability – they are more extreme/radical because they have more to overcome. It was a horrible experience. It was a basic entry-level discussion, why weren’t we part of that conversation? I was only asked for “special comments” re race in the closing questions.

RH:  Any event invitation I receive I’m asking , am I token or not? Do they value my voice and what I have to say? And then I say, whatever… they’re still giving me a platform.  I long for the day I’m asked to talk about politics, and my experience… not as a labelled pigeon-hole “Muslim” or “Aboriginal”.

CL: The person who is Trans and Aboriginal and woman and has a disability and from a low class background… we need to amplify her voice.  Smash at all those levels at once.

RH: If they are liberated, everyone is liberated. “identity politics” shouldn’t set us against but with. I’ve always tried to bring identity politics back to broader oppression.

CL: The show the Handmaids Tale – loved it at first, then I started to see the mainstream reaction.  Women enslaved, bred, imprisoned… with religion used as justification. That was one generation ago for me. Oh, white women are going to be treated like Aboriginal and African-American women. In the book the slaves are unequivocally white, coloured people are shipped off to die from radiation.  Some kudos to the author for sticking to what she knows but in the TV show, in this Fascist, Puritan,  authoritarian world… women of colour are also selected for breeding with wealthy white men and I should believe it?! This is white-washing racial dynamics. “This is just around the corner for us” This white response is not helpful compared to that of people of colour which says: welcome to our world – this has already happened and is happening.

RH: “Can you imagine if there’ll be a war?!” [re Trump/Korea] Yes. I have already lost half my family to that. I don’t need to imagine what that’s like.

CL:  When we are blended into white narrative, we’re not given our own.

RH: Given a female Dr. Who – that was a big deal.  An Arab actor was recently cast to play the leading role in Aladdin. An Arab not in a role as a terrorist or savage illiterate – those roles that have been used to perpetuate negative stereotypes.  Can’t just think about gender (woman as Dr. Who), that an Arab man is cast in the role of Aladdin is far more significant for me.  Is feminism the new weapon of whiteness? We hardly heard anything about that casting at all.

Question: How do you balance the need to be calm to be taken seriously vs. expressing righteous/legitimate anger?

CL: A bit of anger is good, use it to tear the system apart. I have no obligation to make racist, sexist, wealthy people feel safe.  e.g  Heritier Lumumba in doco Fair Game, laughed along with racist insults in the locker room to try and fit in… you never win that way.  We need to use our anger in legitimate and practical ways.

Question: What would your top-three recommended structural interventions be?

CL: I’m part of the union movement. Anything that draws attention to the structural issues.  Intersectional engagement is often superficial.  Highlighting – make sure other voices are heard e.g. An Aboriginal man will have different views than me, or a more conservative woman… there is not one homogenous view for women or for Aboriginal people.

RH: Acknowledge there is a problem.  Still at that level… can’t think of a list of structural changes yet when still trying to get people to acknowledge that there’s a problem. Need to be given power/influence – in media, politics… I guess I’m still trying to find that answer.  I don’t think we’re close to solving that.  Need to see more women from non-white backgrounds opinions valued… to talk in general terms.

Question: Do you have any advice for emerging voices?  How do you decide which point of view will be appropriate to speak from, how do you get past that/prevent silencing?

RH: I didn’t write about anything happening in the Arab/Muslim sphere for ages.  Mortified when something I wrote was appropriated by people who hate me.  I don’t wear a veil but cultural still encouraged to be quiet, modest… I learned to pick a time to broach it. Try to ever do it in a way that isolates Muslims, there’s sexism and racism across all cultures.  I cop a lot of backlash from my community but lovely messages from young Muslim women makes it worthwhile – scarcely – becomes ammunition for racists.  I had to learn that I can’t be responsible for how they use or mis-use my words.

CL: I was terrified to talk about violence against Aboriginal women.  That conversation is used to assimilate to whiteness and religion, a conversation owned by conservative Aboriginal people, for example if I write a piece protesting Dondale and Invasion Day turn around and say “why don’t you care about violence towards Aboriginal women?” Used to indicate that I don’t care.  Exhausting process to do but I counted the numbers over the past two years.  I need to defend space for my own voice. This argument is used to denigrate my other work.

 

 

 

4 – 5 August 2017, the Australian Collaborators in Feminist Theologies curated a symposium to explore feminist theological perspectives on dialogue, disagreement and conflict, as well as the intersections of theology with ethnicity, race, and cultural “norms”. Welcoming international keynote speakers M. Shawn Copeland (Boston College, Boston), Ruth Duck and Cynthia Wilson (both Garrett-Evangelical Theological Seminary, Chicago). 

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Elizabeth Boase

Came up with the topic of this session/panel through an open process of listening… counter-cultural and subversive. How can our medium be our message?

Katherine Massam

“If you persist in your efforts to influence the official church, to become part of its decision-making, you will only break your heart and lose hope. What you must do is go around to the back and CREATE A GARDEN. Some day they will look out and see its beauty and marvel at its life.” – Anne Thurston

See the reality. Patriarchy is real. We can become socialised and complicit. Benefit ourselves from the patriarchal system. It is a personal (individual) and systemic (collective) task to change this. Need to create a new ecosystem that’s collaborative. The top-down systems are easier, faster, feel more efficient… than being collaborative, must choose not to want to replicate or reinforce existing structures.

God comes to us disguised as our lives. #mystics #incarnation.

We must reflect on our experience.  While this can be seen as “pooling our ignorance” or becoming “stuck”. Transformative education should see everyone in the room learning. Teachers and student.

Ref: Pedagogy of the Oppressed – Paulo Freire

Ref: “Aint I a Woman?” speech by Sojourner Truth

4 touchstones:

  • experience, shared
  • reflection, deepended
  • faith, expressed
  • insights, reinforced

Stand and stretch: Open posture = strength and confidence, closed posture = stress.

Tania Wittwer

As a member of committees or commissions work to have more female members.  Not merely top-down leadership but appeal and create opportunities for mediation and consensus decision-making. Create sub/small working groups as an opportunity to develop trust. Coach and support up and sideways. Whiteboard ALL the ideas, then ask: What’s worth fighting over? Headship/submission >> connection to domestic violence.

Deidre Palmer

As a young adult participated in life-giving community and unjust structures.

Ref: In Memory of Her: A Feminist Theological Reconstruction of Christian Origins – Elisabeth Schüssler Fiorenza

Ref: The Church and the Power of the Spirit – Jurgen Moltmann

Church as a liberation community. Non-hierarchal. Acknowledge. Affirm. Name power balances. Job titles reflect the role your play, NOT status.

Changes forged out of pain.Movement of the Holy Spirit, moves toward equality. Apart from and despite the church. Need to partner, be active learners and work with God to mend Creation. Justice is integral to the gospel.  The political is personal. We must raise up those whose voices have been silenced or diminished.

In the Uniting Church, the power is shaped by Councils – not individual but collective.  Rotating and reviewed leadership.  There has been a resistance to structures… making decisions as ‘synods’ and ‘assemblies’ instead of small groups, power-concentrated and speaking for others. There is a commitment to keep our foundations broad and have full participation. Individual voices and gifts are affirmed within the collective.

Look around and ask: where are the places and spaces where things are working well now? What makes them different? How do you resist? What does formation look like there?

In-table discussions: We extend the metaphor – first woman makes a garden (outside patriarchal systems), second woman dwells in the house trying to renovate it while it’s inhabited (working within patriarchal systems) third woman describes open-plan design with indoor/outdoor flow (something that combines both elements)… sometimes easier to know what your role is, to resist/advocate/speak-up when working within the patriarchal system.

 

Poem: I put my piece of truth – Talitha Fraser

 

People of Colour @ Australian Collaborators in Feminist Theologies – Seforosa Carroll

Yesterday there was a separate gathering for Aboriginal and those identifying as People of Colour.  Acknowledge the paradox of this: the need to have a gathering separate from this one (not participating) and being allowed to gather separately (so valued that this is resourced however is needed).

Last year was the inaugural gathering of this group and there were perhaps 3 POK here. This year that is more like 20. Want to acknowledge what has gone into that increase. While there is interest in our theologies and our feminist theologies – this is not the platform where we can discern what that is for us – we want other space.  We want to encourage and mentor POK women to do papers.  We think our creativity and cultural epistemology have something to contribute. We want to do our own work to grow, to develop our confidence and voice… down the track we hope to then be able to share that in this space. To come together and find comfort en masse.

We each have a uniqueness in God – that uniqueness celebrates and glorifies God. We don’t meet separately to ‘keep ourselves apart’ but to move from what is common to what we can say about our difference – in this way we can learn from each other and keep our identity – Adele Ventris

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Africana Womanist Theology: A Hermeneutic of Suspicion and Hope – Rev. Cynthia Wilson

The marginalised bring their hermeneutic to their marginalised space.

Born in New Orleans: black, woman, pastors kid, one of six children (only girl). Had to figure it out for myself.  This was in some ways insulated because my brothers and father were protective but I feared for the men’s lives daily in the bayou and cypress trees where black bodies swung.  I sang because I wanted to cry out for life for my brothers.  The dark cloud hanging overhead was overcome through song… Holy Ghost will not descend without a song.  African proverb: When you sing, you pray twice.

  1. Womanist Theology confronts the demons of race, womanhood, and political capital that ravage the lives and spaces of Black women. At the same time, it vigorously affirms their God-likeness.
  2. Womanist Theology acknowledges, affirms and critiques the attributes of their faith community, the church and beyond.
  3. Womanist Theology seeks to call into question forces that suppress Black women’s voices while investigating certain epistemological presuppositions.
  4. Womanist Theology interrogates the theology of Black males, replacing it with more inclusive, liberating reconstruction of knowledge and authority.
  5. Womanist Theology utilizes an anthropological and dialogical method utilizing the following sources: personal narratives, domestic violence, psychological trauma, womanist ethnography, and syncretistic religiosity, real life stories of poor/Africana women, and other women of colour throughout the world.
  6. Womanist Theology turns up the volume of voices that are illiterate, economically deprived, that hold the environment in high regard, and that are typically ignored by this 21st century capitalist world.
  7. Womanist Theology re-kindles AND validates Africana women ancestors through Ritual “Re”-membrance.

UBUNTU “I am because you are.”

SAWABONO “I see you.”

Personal pronouns don’t function he/she, me/you but are grounded in the universal “we”.

Eschatological hope, although sometimes I wish my eyes hadn’t been opened, “my heart says yes and my feet say Go!“…someday we will be the free people we were created to be.

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Veiled Resistance: The Cognitive Dissonance of Vision in Genesis 38 – Carolyn Alsen

Helpful if you read Psalm 38 for context

Wearing a veil is seen as touching on two issues gender domination/headship and ethnicity. Wearing a veil is carrying these dual layers and wearers are doubly ‘colonised’. Who is the ‘ideal reader’ that Genesis 38 is written for? …white, Israelite, male?

Tamar, through choosing her clothes, can identify as “foreign woman” or “Israelite woman” and as widowed or prostitute.  There are social and cultural norms about how she is seen and not seen according to what she is wearing. Reading through the passage: who sees and doesn’t see her? In this story Tamar employs the conforming veil as an act of resistance.

Woman using perceptions of the veil as a weapons is still happening now > suicide bombers in Nigeria.

To wear a veil meant you were upper-class and married. If you wore them when you weren’t these things > punishable offence.

The Bible mistranslates “temple officiates” as “temple prostitutes”

zonar (gendered) social position of women (or subordinated men) when they sell sex.

hatas’if, veil (non-gendered) take off, wrap up, cover, put on.

Is it to be punished for the wrong use? Or is it normative use?
Licit – accepted socially but not morally vs. deviant.

        Remove widows garments :: have meeting in veil :: put on widows garments again.
could get in trouble
(tribe)

what is seen and not seen?
‘gaze’ and ‘identity’

– what is going on between how others see Tamar and how she sees herself?

Law-keeping ?          Law-breaking?
Israelite?                    Canaanite?
Solidarity/priest       Othering “zonah” fetishcised

Unresolvable.  Ambiguity of identity contrasted with public visibility.

Hera and Judah have different opinions of Tamar – who’s right or who’s wrong? Is Tamar both?

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“Because of the Angels”: The Unveiling of Women and the Body Politic – Sally Douglas

Helpful if you read 1 Cor 11:1-10 for context

Paul gives three reasons why women should have their heads covered:

  • inferiority
  • cultural norms
  • “because of the angels”

“The angels” refers here to those evil angels fallen from the Heavenly Court who rape and wreak havoc. (Gal 1:8) Enochian angels fell from heaven for women “going to them”. The consequences of this rape ruined men, women and the earth… > gave birth to giants >responsible for evil in the world. Killed in the Flood but spirits stay on the earth. Rise up against women and children because they come from them >>climate change.

Veiling is a source of conflict.

Try saying it’s down to individual choice but that seems insufficient. Still perceived that it stops a woman’s flourishing and personhood. The “malevolent constructed male gaze” exists to the detriment of women AND men. As objects of male desire we can reduce the risk from male gaze by altering our dress/wearing veil.

Irony – genital mutilation – advocate in the east but it’s happening in the west.

Commodity either way.  A woman might well feel liberated by wearing a veil or genital mutilation, not arguing that, but dehumanising malevolent constructed male gaze needs to be named and called out. What might safe-guard women now?

If the gaze of Christ is given precedence. Not the white skin, blue eyed, blond, pretty Jesus but the One, Cosmic, Sophia… that nourishes. 2 Cor 3: Veiling and unveiling of Moses. Collective language, shared experience and ongoing.

13 We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. 14 But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away.15 Even to this day when Moses is read, a veil covers their hearts. 16 But whenever anyone turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.18 And we all, who with unveiled faces contemplate[a] the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit. (2 Cor 3)

2 Cor 4: Mystical gaze of Jesus, we are gazed upon, encounter Divine, are changed.

And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God. For what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,”[a] made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ…. 18 So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.

The same lens through which we see God, each other and ourselves can give us freedom. In this gaze we can be liberated from the power of all other gazes. There is an invitation and provocation in that.
We are given a choice – not controlled or influenced by nor in resistance to. We are all beloved subjects of the Divine.

Exorcism is for victims.  Not much about evil spirits in the Old Testament but then in the New Testament – boom!

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Hillary, Shame and Psalm 71 – Michelle Eastwood

Hillary Rodham Clinton 1975 m. Bill Clinton, 1980 had daughter Chelsea, 1993 First Lady.
BA and Yale Law.  Awarded “Most Admired Woman” 20 times altogether and 14 years in a row.

Moses vs. Aaron and Miriam – cloud makes, only, Miriam leprous. Only woman is affected. Author trying to minimise her leadership.

Abortion reduces both maternal and infant mortality. Hillary grilled for her position. Evangelical Christian Right’s perception is that bible gender roles are under attack (by feminists for their own power and glory), values compromised, slippery slope to decline of the world as we know it.

Bill’s infidelity held against Hillary… didn’t handle it well, misogyny, sexism…

Helpful if you read Psalm 71 for context

Psalm 71 is a song of lament and a cry for justice.  Women are shamed a lot in the Bible.  In this passage shame is shifted to dealers. v7 I have been a portent (faithfulness) v18 grey hairs (Hillary still stands, a testament to those who have tried to shame her). The shame is not destroyed but displaced. Evangelical Christian Right their own undoing > Trump. In the gospels Jesus is shamed – a sense we become more godly through experiencing shame.