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Queer Journeys in Religious and Secular Borderlands

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Queer Journeys in Religious and Secular Borderlands UNIVERSITY OF CALIFORNIA SANTA CRUZ PRODIGAL KNOWLEDGE: QUEER JOURNEYS IN RELIGIOUS AND SECULAR BORDERLANDS A dissertation submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in HISTORY OF CONSCIOUSNESS with an emphasis in FEMINIST STUDIES by Karen Ann deVries June 2014 The Dissertation of Karen Ann deVries is approved: Professor Donna J. Haraway, Chair Professor Susan F. Harding Professor Danilyn Rutherford Senior Lecturer Gildas Hamel Tyrus Miller Vice Provost and Dean of Graduate Studies Copyright © by Karen deVries 2014 TABLE OF CONTENTS Abstract……………………………………………………………………………….iv Acknowledgements and Dedication .………………………………………………...vi Introduction: Prodigal Siblings and Children of the Future …………………………..1 Part I – A Godly Heritage in the Gallatin Valley ……………………………………31 Chapter 1 Christian Reformed Belonging in Churchill, Montana …..……………39 Chapter 2 Prodigal Relations and Fractured Belonging ………………………….77 Part II – Inheriting Religion in Houses of Higher Education ……………………...100 Chapter 3 Lands of Liberal Learning ……………………………………………101 Chapter 4 A Pluralist Pantheon ………………………………………………….131 Chapter 5 Bluffs of Betrayal and Registers of Difference ………………………158 Chapter 6 Deconstructing Divinity and the Quagmire of Critique ...……………189 Conclusion: Signposts to Feminist Worldly Wisdom ……………………………...218 Bibliography ……………………………………………………………………….244 iii ABSTRACT Prodigal Knowledge: Queer Journeys in Religious and Secular Borderlands Karen deVries How might feminists better inherit worlds produced by the modern method of dividing knowledge into religious and secular, sacred and profane? While many moderns pledge allegiance to one sphere or the other, the complicated heritage of various feminisms includes a few theorists who are queerly positioned in relation to this Great Divide and its discursive apparatus. To elaborate this queer positioning, this dissertation introduces a Prodigal Daughter figure who belongs to a kin group of feminist figures intent on producing “situated knowledges.” Neither properly religious nor secular, Prodigal Daughter has a fractured sense of belonging to her heritage of Western Christian Realism and its religious and secular offspring. Honing in on this logic through a reading of the Christian Parable of the Prodigal Son, the Prodigal Daughter disidentifies with dominant Christian and Secular knowledge formations and gathers up stories regarding knowledge about religion in the contemporary United States. Juxtaposed to phallogocentric stories and modes of knowledge production, the dissertation draws on personal memoir to enact a counter-narrative of a permanently Prodigal Daughter. Unlike the straight and narrow path of a Pilgrim’s Progress conversion narrative, Prodigal Daughter charts her path in a wayfaring mode seeking worldly knowledge and wisdom. Part I is oriented around belonging, knowledge, and iv authority in the Christian Reformed Church in Churchill, Montana. Formed in this crucible, Prodigal Daughter experiences an increasingly fractured sense of belonging and ventures out into the secular world. Part II traces Prodigal Daughter’s knowledge seeking endeavors in several allegorical places, including: the Lands of Liberal Learning (Chapter 3), a Pluralist Pantheon (Chapter 4), the Bluffs of Betrayal and Registers of Difference (Chapter 5), and eventually, the Quagmire of Critique (Chapter 6). The dissertation concludes with Signposts to Feminist Worldly Wisdom where Prodigal Daughter acquires the language to help her and her queer kin flourish in a world structured by discursive regimes that reproduce subjects and conditions of possibility through markers of religious and sexual identity. v ACKNOWLEDGEMENTS and DEDICATION To study knowledge is to unravel the threads that connect seemingly bound objects, practices, and individuals. In the web of connections that make up Prodigal Knowledge, crucial conversations and friendships with colleagues in and around the History of Consciousness Department at Santa Cruz loom large. I am forever grateful to Ulrika Dahl, my road buddy for two decades, for introducing me to the richness of Santa Cruz and its knowledge worlds. Gillian Goslinga, Sandra Koelle, Gerwin Gallob, Lindsay Kelley, Sha LaBare, Krista Lynes, Natalie Loveless, Harlan Weaver, Jonathan Weiss, Martha Kenney, Surya Parekh, Scout Calvert, Jasmine Syedullah, and Cassie Ambutter have been not only colleagues but also friends, sharing humor, inspiration, frustrations, and a strong desire to create better worlds. In my early graduate years, M. Christine Rose, Eva S. Hayward and our feline companions – Trixie, Bathory, and Neptune – made up my family and taught me a serious love of monsters. I first began thinking through the figure of the Prodigal Daughter during our lively kitchen table conversations at 1458 Hyde Street. The phosphorescent spark we named Kongii Hatefulopagus burns brightly in my memory and throughout the many revisions in our cumulative texts. Beyond the Santa Cruz academic world, the support of a handful of friends holds together the fibers of my being. During my leave-of-absence from graduate school, I recuperated from a series of losses. The friendship and wisdom of Eugenia Funk and Sara Rushing helped me find my voice and fall in love with my life again. Linda Unger not only helped me train for a 500-mile bicycle ride, find contract work vi in the midst of the Great Recession, and tune into my health, but she also excelled as a dissertation coach, offering timely reminders to breathe and stay focused. Juliet Heizman taught me that “there is no guilt in yoga” as she introduced me to a life- changing practice of awareness and alignment that does away with any mind/body dualism. Jennifer Boeder, my soul sister since college, graces my life with uncensored sarcasm, music trivia, righteous indignation, serious compassion, and love of the dance. Her friendship lays down a deeply satisfying groove for living well in the world. In Religion Studies worlds, I am grateful for the mentorship of Jonathan Z. Smith, Gary Lease, and Timothy M. Murphy who not only took my interests and questions seriously but also gave me counsel and confidence to find my way through our amorphous field. Devastatingly, Gary and Tim both died before I finished this dissertation. Their influence continues to feed me. Gary’s wife, Dorothea Ditchfield, keeps his spirit alive as she enhances my life with ongoing friendship, perfectly timed honesty, and celebratory feasts. My dissertation committee is nothing short of a Dream Team. A scholar in the full sense of the word, Gildas Hamel has been a generous reader whose insights combine a wide range of critical theories with an intricate knowledge of Christianity and Judaism. Danilyn Rutherford’s enthusiasm for the life of the mind and her appreciation for creative approaches to writing are wonderfully infectious. Susan Harding’s ear for the specificities of language and narrative frequently reframe my worlds in always edifying ways. Words cannot adequately express my love and vii appreciation for Donna Haraway, my adviser. In both her everyday life and in her scholarship, she provides nourishing models for being in relationship with the world. She taught me to be a “both … and” kind of girl, to be a critic and a caretaker, to be a lover and a fighter, and to passionately engage while also detaching. Rusten Hogness and Ms. Cayenne Pepper played shadow supporting roles on my Dream Team. Rusten’s insights regarding courage and writing struck a generative chord that continues to reverberate. Cayenne took me on walks and kept me company during some of the most difficult and rewarding phases of the writing journey Beyond my immediate committee, I have learned much from observing and working with Karen Barad, Jim Clifford, Angela Davis, Teresa de Lauretis, David Hoy, Vanita Seth, Neferti Tadiar, and Anna Tsing. Exquisite practitioners of the administrative arts, Sheila Peuse, Anne Spalliero, Marti Stanton, and Melanie Wylie have provided every manner of mundane care. They are the rock upon which all else is built. I am exceedingly grateful for the unpredictable ways my Montana family members love me when I least expect it. My nieces bring me inexplicable joy, and they focus my attention on the inherent vulnerability and resilience of life on Earth. My last and most important acknowledgement is reserved for my mother, Ardi DeVries. Early on, she taught me all the important lessons about being prodigal as she forged her own wayfaring path. She gives me strength to rise up and pass the wisdom on. Our adult friendship is one of the greatest treasures of my life. The stories that follow are dedicated to her and to prodigal daughters everywhere. viii Introduction Prodigal Siblings and Children of the Future Tables for feminist philosophers might not bracket or put aside the intimacy of familial attachments; such intimacies are at the front; they are ‘on the table’ rather than behind it. We might even say that feminist tables are shaped by such attachments; such attachments shape the surface of tables and how tables surface in feminist writing. – Sara Ahmed, Queer Phenomenology: Orientations, Objects, Others Children of the future, remember that I did my best. – Antonia’s Line This incarnation of the story of the Prodigal Daughter begins in the middle of the Christian season of Lent a few years ago. I had been reading and rereading portions of Augustine and the Fundamentalist’s Daughter, a memoir by Margaret Miles. The daughter
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