HEALERS OF OUR TIME: WOMEN, , AND JUSTICE A MAPPING REPORT

Conducted by The Institute for Women’s Policy Research Supplemented by Women in and Ministry Candler School of Theology, Emory University October 2008 The Sister Fund Copyright 2008

tsf-cover-spine-spread.indd 2 11/18/08 8:54:22 AM The Sister Fund

Acknowledgements

Many individuals contributed to the produc- Professor and Director of Women in Theology tion of this study. At The Sister Fund, Dr. Helen and Ministry, and Hellena Moon, doctoral student LaKelly Hunt, President, and Kanyere Eaton, in the Graduate Division of , the research Executive Director, conceived of the project and team extended the original pool of women’s planned its original content and design. Lilyane organizations and expanded the academic Glamben, former Deputy Director, served as research review. They also revised and edited the project director. Julia A. Cato, Program Officer, original report. Team members included Michelle and Linda Kay Klein, Director of Research and Hall, Ayanna Abi-Kyles, Josey Bridges, and Anne Communications, were invaluable members of Hardison-Moody. the project team. Lake Research Partners and Auburn Media The original study was conducted by the provided helpful review of the content and the Institute for Women’s Policy Research (IWPR). project as a whole. Elizabeth Perrachione served Dr. Amy Caiazza, former Director of Democracy as editor, with assistance from Leslie Srajek. The and Society Programs, served as primary Sister Fund hosted two separate sessions, May researcher and author. Anna Danziger, Mariam 10, 2007, and February 27, 2008, at which a K. Chamberlain Fellow, and Erica Williams, combined total of over 70 individuals from foun- Policy Analyst, provided research support, as dations, religious institutions, and various non- did Research Interns Brandi Garcia and Robin profits generously gave feedback toward the Halberstadt. Dr. Barbara Gault, acting President, completion of this study. and Dr. Heidi Hartmann, former President, pro- Additionally, The Sister Fund is grateful to sev- vided important contributions to the research eral colleagues who reviewed the final draft of the design and reviewed the report. Additionally, Dr. study and gave critical and detailed feedback, Pamela W. Darling served as research consultant including Stephanie Clohesy, Dr. Sheila Greeve to the project. Davaney, Diann Neu, Carla Oleska, D. Pascal, The initial research was subsequently enlarged Dr. Layli Phillips, Rev. Ann Tiemeyer, Diana Jones by the Candler School of Theology at Emory Wilson, and Lisa Witter. University. Led by Dr. Mary Elizabeth Moore,

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Table of Contents

Overview—Healers of Our Time: Women, Faith, and Justice 5 Why Study Women and Faith? 7 Context and Implications of H.O.T. Study 7 Words and Controversies 8 Context and Implications of H.O.T. Study— Continued 9

Chapter One—Courage and Passion in Action: Women of Faith’s Activism 11 The Work of Faith and 12 About the Faith and Feminism Survey 13 Key Survey Findings 22 Reflections on Findings 23 Conclusions 24

Chapter Two—Like Water Carving Away Rock: in Academic Discourse 25 Key Findings 26 Advancements in Women’s Religious Thought 27 Developments in Other Disciplines 32 Academic Collaborations and Networks 34 Conclusions 36

Chapter Three—Mary Magdalene, Anne Lamott, and Buffy the Vampire Slayer 37 Key Findings 38 Mainstream Politics and the Media 38 Popular and Trade Books 40 Movies, Television, and Radio 42 Web-Based Resources 44 Conclusions 45

Recommendations for the Future 46 Can You Imagine What Would Happen If 47 Final Thoughts 48

Appendixes 49 Appendix 1: The Faith and Feminism Survey of Activism 50 Appendix 2: Overview of Additional Sources 52 Appendix 3: Samples of Faith and Feminism-Related Organizations and Events 54 Women’s Faith-Based Social Justice Organizations and Programs—U.S.-Based and -Focused 54 Women’s Faith-Based Social Justice Organizations and Programs—International 59 Faith-Based Organizations That Have Supported Women’s Activism 60 Women’s Secular Activist Organizations That Have Supported 61 Women’s Faith-Based Activism or Research Philanthropies That Have Supported Activism For and Among Women of Faith 63 Academic Institutions with Women-Centered Religious Programs 64 Faith and Feminism-Related Conferences and Events 66 Appendix 4: Samples of Women’s Academic Discourse 68 Appendix 5: Samples of Women in Popular Media 74 Appendix 6: Reference List 78

Fig. 1: Types of Activism Related to Faith and Feminism 13 Fig. 2: Religious Diversity in Organizations Combining Faith and Feminism 20 Fig. 3: Racial and Ethnic Diversity in Organizations Combining Faith and Feminism 21 >> 4 Overview

Why Study Women and Faith? 7

Context and Implications of H.O.T. Study 7

Words and Controversies 8

Context and Implications of H.O.T. Study —Continued 9 Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Healers of Our Time: Women, Faith, and Justice

Overview

As the twenty-first century unfolds, hen The Sister Fund began talking women of diverse claim authority about “faith and feminism” in 1990, it as healing agents of change Wwas a head-turning idea. Some thought faith and feminism were mutually exclusive. The in a world that aches for justice and phrase seemed novel to many of our colleagues. peace. Though much of their work is done In reality, however, the synergy between faith and in religious institutions, feminism is centuries old. It emerged the first it rings with a radical authority that time a , fueled by her in a greater many secular feminists would celebrate. good, rose up to champion the work of justice and peace in her world. It exists all around us The progressive funding movement already today, but is seldom actually named, much less knows something about secular feminist celebrated. Thus, The Sister Fund commissioned activists. this landmark study to both name and begin to map the dynamic interplay of faith and feminism Now, this study seeks to illuminate the as it currently exists in our culture. Our belief was exciting and multifaceted work of faith- that mapping this dynamic could help raise con- based women activists. sciousness about its power to effect change and healing, as well as help focus attention on the impact it is making in the culture. In the spring of 2006, The Sister Fund com- missioned the Institute for Women’s Policy Research (IWPR) to conduct a mapping study of women who work for justice within a reli- gious framework. Extensions were subsequently provided by the Candler School of Theology’s Women in Theology and Ministry program at Emory University.

We have grouped our research findings on women, faith, and justice into three topic areas: • social activism, • academic research, and • popular culture (including politics and the media).

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The goals of this study are to: Given these two realities, it is not surprising, therefore, that the two concerns overlap. • Map religious women’s progressive gen- Among women in the who say der-focused activism in social justice that religion is important to their lives, over movements, in academia, and in popular 75% strongly support women’s full equality culture in the United States, assessing (IWPR 2007). Nonetheless, few visible conversa- issues as well as ideas for new initiatives tions discuss the intersection of women and faith and resources in the United States. This study focuses on pro- • Raise the visibility of women’s activism gressive Christian, Jewish, and Muslim women and research in diverse contexts where who have an enormous concentration of poten- religion and gender justice intersect tial social and political power, but that power has • Identify ways to build stronger - not been networked or resourced sufficiently. Nor ments for social change by promoting has there been enough support for dialogue to greater alliances between faith-based explore common concerns between and among and secular feminists faith-based women and women in secular con- • Encourage philanthropists, religious texts. What would the world look like if these leaders, secular feminists, and social women further united in action? What if women justice activists to provide greater sup- came together to fight for women’s advance- port for, and collaboration with, faith- ment and empowerment—whether motivated by based women activists faith, a concern for justice, a hope for equality, or all of the above? What would happen if faith and This study, Healers of Our Times: Women, feminism came together in the continuing move- Faith, and Justice, is phase one of what we ments for justice? hope will become a larger, more comprehensive This study is a step toward answering these effort. Research for the H.O.T. study included questions. an online questionnaire and oral histories, along with an extensive review of women’s writings, organizations, and media presence. Context and Implications of the H.O.T. Study

Why Study Women and Faith? While the purpose of this study is to map recent developments in the intersecting fields we refer to Faith is important to American women. In as faith and feminism in the United States, it bears the United States, 93% of women—or over mentioning that there are substantial historical 106 million—say they believe in (Harris precedents for this work. For instance, a large Interactive 2003), and 82% of women say number of early American suffragists, including that religion is an important part of their , Lucinda Mott, and Susan lives (IWPR 2007). Almost 85 million women B. Anthony, and abolitionists such as Harriet belong to congregations and over 33 million are Tubman and , to name only a few, active members of those congregations (Burns, addressed and incorporated their Christian faith Schlozman and Verba 2001; U.S. Department of into their strategies for gender and racial justice. Commerce 2006). In spite of discriminations and oppressions ema- Women’s equality and empowerment are nating from religious authorities, such women also important to American women. Over maintained some degree of personal faith, in fact 77% of women strongly support the idea of drawing courage and inspiration from their reli- women’s full equality in industry, business, gious convictions and (then-considered) radical and politics. Of these women, 85% say that re-interpretations of scriptures that bespoke of a the issue of women’s equal roles is extremely, God who supported justice and equality. or very, important to them (IWPR 2007).

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Words and Controversies

he terms religion and secular present chal- Asian and Pacific Island women have identified lenges within public discourse. In this study, their perspectives as Asian, Chinese, Korean, T we use religion and religious to designate a Japanese, Pacific Islander, and so forth. The community’s or individual’s participation in tradi- terms themselves have diverse historical trajec- tions, institutions, or worldviews that focus on a tories; thus, we seek in this study to be inclusive transcendent Being, beings, or values. We refer to by using general terms such as women’s move- secular as explicitly nonreligious institutions, val- ments, women’s organizing, or women activists, ues, or practices. These definitions may overlap at to denote explicitly pro-women movements for times: some people may claim to be both religious change or the women involved in them. At times, and secular, depending on the context; some may we use multiple terms in order to underscore this be active and self-conscious about their religious diversity, though no list is fully inclusive. Needed or secular orientation and others not, etc. in the future are inclusive strategies for change Both faith and feminism are terms that are that acknowledge and welcome difference. Hope- diversely understood and therefore subject to fully this study helps point the way. controversies. For the purposes of this study, In spite of these complexities, we use faith and we define faith as engagement in the diverse feminism to describe an emerging field of interest dimensions of spiritual life, usually through for- in which diverse faith perspectives and women’s mal religious communities and practices, but also empowerment fuel each other in dynamic ways for through other centers of meaning. We definefemi - the benefit of all. nism as a view of the world that is grounded in Another term used in this study has inherent women’s experience and is committed to building controversies—progressive. Many identify pro- justice for women, enhancing their agency—that gressivism with activist, liberative movements for is, their ability to effect change–and enriching the social change, particularly in relation to women. larger society with their perspectives and contri- However, the term’s public connotations as a butions. liberal or liberation movement is problematic for An additional complexity surrounding the use of some women who, although working for gender the word feminism is that the justice, do not identify themselves as “progres- and ideologies in the United States are perceived sive,” especially when they are affiliated with reli- as having a biased history: one that was a largely gious denominations that are actually considered white, middle-class women’s movement. It should traditional or conservative. In order to attend to be noted that women of diverse cultural, racial, women involved in religious and social activism who and class backgrounds were in fact a part of the identify themselves with other terms, we use mul- inception of the core women’s movement. And, tiple words–such as women’s activism or women’s there have been subsequent significant expan- work on behalf of justice for women–to maintain a sions. African American women have developed broad scope. As with faith and feminism, no one womanist and black feminist movements. Latina term can be adequate for everyone, but we do seek women have developed mujerista movements. to avoid the narrowest limits of language.

I love God and I am a woman “— survey respondent ” As a person of faith, I feel that I am called to work for the equality of women. — survey respondent

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In her famous “Ain’t I a Woman?” speech in The challenge today, and in this study, is to make 1851, Sojourner Truth said: clear both historical and contemporary examples of the natural synergy that exists between reli- Then that little man in black there, gious belief and , with a com- he says women can’t have as much plex understanding of our pluralistic context. rights as men, ’cause Christ wasn’t We hope to discover the potential power of faith a woman! Where did your Christ come and religion to empower women, expand their from? Where did your Christ come opportunities and contributions, and advance from? From God and a woman! Man their well-being and that of the world. “had nothing to do with Him. Though we have sought to be comprehensive If the first woman God ever made in identifying trends, strengths, and gaps in this was strong enough to turn the world field, our results are not exhaustive. Limitations upside down all alone, these women include (1) a focus largely on the United States, together ought to be able to turn it with very limited research on other parts of back, and get it right side up again! the world; (2) a focus on the three largest U.S. And now they is asking to do it, the –, , and –with men better let them. limited research in other traditions, such as , , Baha’ism, indigenous reli- And yet, over the years, feminist movements gions, and neopaganism, etc.; and (3) a skewed have become increasingly skeptical of reli- response to our online Faith and Feminism gion, resisting what is seen as a patriarchal” and Survey (largely white, Christian women), which oppressive force. The following excerpt from The we supplemented by initiating more outreach to Network of Spiritual Progressives’ Core Vision diverse faiths and cultures, via literature research describes this sort of tension, and some of its and oral histories. unintended consequences: Overall, the findings of the Healers of Our Time: Women, Faith, and Justice mapping study are Many of the secular [social justice] move- remarkable. Christian, Jewish, Muslim and other ments that exist in the world today actu- women of faith across the United States are ally have deep spiritual underpinnings, but amplifying their voices, insisting on religious and often they are themselves unaware of those cultural transformation. From diverse religious foundations, unable or unwilling to articulate backgrounds, these women critique social and them and sometimes even holding a knee- intellectual patterns and share a commitment to jerk antagonism to explicit spiritual or reli- social change, frequently with serious opposition gious language. This antagonism limits their from authorities and with meager support. The effectiveness, though it derives from legiti- women (and men) involved in religious gender mate anger at the way that the language of justice activism admit many obstacles, yet they and religion has been sometimes are fueled by both faith and a passionate deter- used to justify war, oppression, , rac- mination to carry on the work for social change. ism, homophobia, ecological indifference, or As The Network of Spiritual Progressives orga- insensitivity to the suffering of the poor and nization eloquently states in its Core Vision state- the homeless of the world. . . . [This] gap ment, “We hope to have the courage—in the has allowed the Right to present itself as the tradition of the Jewish prophets and interpreters force that cares about spiritual issues. And of the Torah, in the spirit of and the early the Left’s failure to address spirituality has Christian communities of resistance to Rome, led many to believe their hunger for a larger and in the spirit of —to speak truth framework of meaning and purpose must be to power.” separated from their involvement with social transformation. As a person of faith, I feel that I am called to work for the equality of women. — survey respondent

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The truth is that we are all already sisters and brothers. We have only to “recognize that truth and allow our- selves to be guided by its profound universal energy.

” We are meant to live in unity. We are meant to be “interdependent. We are meant to be responsible for each other.

Faith and feminism can work together. ” “ ”

–excerpts from Faith and Feminism: A Holy Alliance by Helen LaKelly Hunt

>> 10 Chapter Courage and Passion in Action: Women of 1 Faith’s Activism

The Work of Faith and Feminism 12

About the Faith and Feminism Survey 13

Key Survey Findings 22

Reflections on Findings 23

Conclusions 24 Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

as their challenges, accomplishments, and rec- Chapter 1 ommendations. This glimpse into our respondents’ world offers a clear, resounding message: women of faith are often on the cutting edge of social justice work. Courage and All they need to further magnify the already con- siderable impact they have on the world is more Passion in Action: support—in terms of partnerships and funding. Women of Faith’s Activism The Work of Faith and Feminism Faith and Feminism Survey respondents are women who actively take up the work of faith- inspired social justice activism. More than half:

1. Advocate for specific changes on behalf of women within their own denomina-

omen whose faith informs their pro- tion, faith identity, or all faiths g gressive activism are claiming a place 2. Do or inspire advocacy for women in W of power in and between two clearly society, within a religious context established worlds: religious institutions and 3. Do or empower women’s activism secular organizations. At this intersection lies the around social change in general (i.e., groundwork for a more just and nurturing soci- peace, environment, economic security, ety, where all human beings can thrive. etc.), within a religious context Faith-inspired women activists bring great pas- 4. Encourage among sion to their work, and they are thoughtful about women why they do it. They routinely tap into spiritual resources to help sustain the difficult work of And, one in five provides direct services to social change. Though they often exist on shoe- women in crisis within religious settings. To string budgets, their work has a lasting impact get an overall sense of the type of activities within that far exceeds their resource base. Working this emerging field we call faith and feminism, largely on the fringes of society, they address we asked survey respondents to describe the many of our entrenched social challenges. substance and goals of their faith-related social This chapter provides a snapshot of faith- justice activism, specifically as it relates to their fueled women’s progressive activism in the work with women. Respondents could choose United States. Based largely on an original survey more than one option to describe their work, and conducted by the Institute for Women’s Policy most did so. Research (IWPR), the chapter is further supple- This section summarizes survey respondents’ mented by additional research (methodology out- activities and identifies: lined on pp 50-53). In this chapter you will find the • Various types of activism with which the following: types of activism survey respondents respondents are involved pursue, motivations for their work, and organi- • One highlighted organization engaging in zations and partnerships in which respondents each type of activism pursue their work. We have also included the • A sampling of other organizations occupied survey participants’ demographic profiles as well with each type of activism

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Fig. 1 Types of Activism Related to Faith and Feminism

Advocate for specific changes on behalf of women in your denomination/faith identity and/or all faiths

Do or inspire advocacy for women in society within a religious context

Do or empower women’s activism around social change, within a religious context

Encourage interfaith dialogue among women

Provide direct services to women within a religious setting 0 10 20 30 40 50 60

Percent of respondents choosing each answer Source: Faith and Feminism Survey, 2006 See appendix 1 g

About the Faith and Feminism Survey During the late spring and summer of 2006, IWPR answered yes and completed the rest of the ques- distributed the online questionnaire to approximately tionnaire. We believe these factors may explain why 6,000 individuals living in the United States. The our respondents reflect a middle- to upper-class, goal was twofold: (1) to uncover the work of women’s educated, and predominantly white Christian female activism steeped in issues of religion and women’s demographic. Our ideal would have been to obtain empowerment; and (2) to get a better sense of the responses from a more diverse group of women professional and personal motivations, inspirations, working in secular and faith-based organizations. struggles, and resources of the activists. And, in the future, we would be interested in under- A total of 548 women responded to the question- taking a survey of similar dynamic work taking place naire. Of those, 348 completed every question. No internationally. men responded. For more detailed information on survey meth- The survey has limitations. Because it was sent odology, see Appendix 1. We also provide a detailed over the Internet, it is clearly biased toward women breakdown of survey respondent demographics later who have spare time and access to technology. in this chapter. Because participants were self-selected—one could choose to respond to the questionnaire, or not—we Other Sources of Information for Chapter 1 should also assume some interest in faith and gen- We relied upon several sources to outline the fea- der justice among them. Additionally, a large num- tures of faith-based women’s social justice activ- ber of our respondents were identified through the ism. In addition to the online questionnaire, we electronic mailing lists of IWPR, The Sister Fund, or conducted short interviews with activist women, other faith- or feminist-related organizations, mak- obtained oral histories, and ran online searches and ing their interest in the subject matter even more scans of organizational Web sites. We drew from likely. Furthermore, the first question, which asked previous research by IWPR and other analysts on whether or not respondents were “involved in any activism in this area (see Appendix 2), along with activities engaging issues of faith and feminism,” knowledge based on grantee organizations of The acted as a screen. Roughly half of the respondents Sister Fund.

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WATER 57% of survey respon- www.hers.com/water 1. dents are women who actively WATER is an organization that advocates for advocate for specific changes change on behalf of women within their own on behalf of women within denomination, faith identity, or all faiths. their denomination, faith Founded in 1983 by feminist theologian and ethicist Mary Hunt, and feminist liturgist and psy- identity, or all faiths. chotherapist Diann Neu, The Women’s Alliance for Theology, Ethics, and (WATER) epitomizes the work of faith and feminism. WATER unites scholars, ministers, activists, and others who are struggling Women in this category advance , symbol- for justice from a feminist religious perspective. ism, and the interpretation of scripture. They do Together, these partners develop what they refer to so by introducing inclusive and expansive lan- on their Web site as “inclusive religious and social guage and new forms of . Focusing on communities” and focus “feminist faith” to bring how specific women’s issues are treated within about social justice. religious contexts, they promote women-friendly WATER offers multiple opportunities for people approaches to issues such as violence, sexuality, who want to get involved in the work of faith and and . gender justice. The members sponsor workshops These women also empower female leaders and conferences, provide free access to their grow- of faith. Insisting that women’s lives be interwo- ing resource center in , create ven throughout , they craft feminist and , and offer lectures on sermons and expand . They issues ranging from Feminist Theo-ethics to the work toward women’s and support Globalization of Justice. They are also developing a fuller career opportunities for women , rab- mentoring program for emerging scholars of women bis, and religious scholars. They provide support and religion. groups and professional networking opportuni- ties online, in person, and at local and national conferences for women who aspire to greater responsibilities. They organize opportunities for women to share their thoughts and strategies An additional sampling of Muslim, Jewish, with one another, including protests, campaigns, Catholic, and Protestant organizations and pro- conferences, and public speaking events. grams that exemplify this category include the Because women often find fewer restrictions following: Anglican Women’s Empowerment, on their religious social justice activism outside the Drisha Institute for Jewish Education, Jewish the contexts of , this type of Orthodox Feminist Alliance, Las Hermanas, gender justice work is most often done in reli- Pacific, Asian, and North American Asian Women giously based, officially independent organiza- in Theology and Ministry (PANAATM), Women’s tions (Caiazza 2005). Islamic Initiative in Spirituality and Equity (WISE Initiative), Women’s Ordination Conference, Women-Church Convergence and the newly Limited experience in hearing a female recreated Woman’s Ministries program at the National Council of Churches USA. preaching voice slowed my progress in [For sample listing of activist organizations, with finding my own voice. contact information, see Appendix 3, pp. 54.] “— survey respondent ”

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challenge issues in society such as women and of survey respon- 53% HIV/AIDS, cervical cancer, , 2. dents are women who do or and sexual abuse. inspire advocacy work for [For sample listing of activist organizations, with con- women in society within a tact information, see Appendix 3, pp. 54.] religious context. 56% of survey Women in this category strive to achieve 3. respondents are women women’s and ’s equal rights in areas such who do or empower as health, family, economic security, and sexual education. As one respondent explains, “I was women’s activism around a victim of domestic violence for 34 years. Now social change in general it is time to work for the liberation of all women.” (i.e. peace, environment, Many of these women are fueled by a moral economy, etc.) within a conviction grounded in scriptural interpretation and belief in religious duty. religious context. These women are also committed to crack- ing down on violence and abuse. “People in the church tend to be in denial about spouse and child Women in this category passionately work to give abuse; it can’t happen here,” one woman writes. women greater say and presence in public life. “But when they are convinced, they become Active in changing policies and practices, they powerful advocates.” They also champion equal focus on issues as wide-ranging as environmen- pay and the end of women’s homelessness. talism, peace, and militarism, worker justice, rac- They address issues such as the combined rac- ism, and poverty. As to the connection between I care deeply ism and sexism experienced by women of color, faith and politics, one respondent suggests, for others on and much more. These are women involved in “There are many women whose ideology comes this planet…. from their faith, but politics does not ‘speak’ to cutting-edge social justice work. I refuse to A few examples of organizations in this cate- them.” When issues and objectives are framed“ gory of advocacy activism are Balm in Gilead, The within the context of their faith, it can motivate accept injustice. Black Church and Domestic Violence Institute, such women to action. Such women promote — survey respondent and the FaithTrust Institute. These organizations, living wage policies, expand housing opportuni- working with and through faith communities, ties, and work to release international political

and their issues. They took it upon them- powerful source of inspiration and suste- NTOSAKE selves to develop an alternative model: nance for battling injustice. Ntosake” also www.gamaliel.org/Ntosake Ntosake, a South African word meaning teaches its participants to define and “she who walks with lions and carries her articulate their own self-interest, argu- NTOSAKE is a program representing own things.” ing that only through embracing their own women who, within a religious context, are Ntosake is a leadership training program self-interested power can women truly doing or inspiring advocacy for women in for female activists that brings together manifest God in the world. society as a whole. women from a variety of backgrounds, Thanks to Ntosake, women’s leadership Ntosake is an outgrowth of Gamaliel, empowering them to be leaders with a has grown tremendously in Gamaliel, mov- an organization based in Chicago, which strong public voice. Program participants ing women to claim programmatic and has been developing community organiz- are encouraged to tap into the emotional other leadership roles within the organi- ers and recruiting civic activists in South core of their community activism, acknowl- zation. And, Ntosake graduates are mak- Africa and the United States for over edging that elements of their private lives ing external strides for women at every 20 years. In its early years, Gamaliel’s affect their public experience. They rethink level outside of Gamaliel. With recent local work hadn’t specifically addressed women concepts such as faith, power, and out- efforts, government contracts have been activists. Ten years ago, women working rage, as their trainers explain that even an secured for women in construction and with Gamaliel voiced their frustration element such as anger, which many women transportation jobs. about the lack of attention paid to women consider destructive and unholy, can be a 15 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

prisoners. They fight to make their organizations

more intergenerational, LGBT-friendly (lesbian, 55% of survey gay, bisexual and transgendered), and accepting 4. respondents are women of spirituality and . who encourage interfaith Some of these change agents have also devel- dialogue among women. oped programs specifically designed to mobilize women and encourage their leadership on social issues. These programs often provide train- For some women in this category, such dialogue ing, workshops, and other supports. As one of simply means discussion among friends within our respondents writes, “There are many eager a book club or other interfaith group. For oth- women out there longing to be asked for their ers, it means teaching classes or workshops opinion . . . wanting to be asked to take action.” that compare religious traditions, or convening Many activist groups promote women’s work conferences that draw together a wide variety of for social change on issues that are not exclusive divergent individuals to promote understanding to women’s issues. For example, Women’s Action and global peace. for New Directions trains women of faith to use Many Muslim respondents involved in inter- political means to reduce military spending and faith dialogue are interested in challenging ste- violence through its Faith Seeking Peace project. reotypes, such as the belief that Muslim women Evangelicals for Social Action; Faith in Public Life; accept their subordinate role in religious and cul- NETWORK–a Catholic National Social Justice tural life, or the idea that they tolerate violence Lobby; The Network of Spiritual Progressives; and terrorism. One Muslim woman wrote, “[We and Sojourners/Call to Action mobilize progres- must] show the world that we are not passive.” sive people of faith to take action regarding Being Muslim in our post-9/11 world means pressing social, political, and economic issues. insisting that Islam does not condone violence Counting many women among their member- and terrorism; instead, Muslim women seek to ship, they focus on issues such as poverty, war, offer a new image of the American Islamic com- and racism. munity (Caiazza 2005). Interfaith dialogues have [For sample listing of activist organizations, with con- been an important strategy in these efforts. tact information, see Appendix 3, pp. 54.] A number of other organizations create oppor- tunities for interfaith dialogue as well. Auburn Theological Seminary hosts programs for diverse I believe spirituality and faith provide a women of faith through its Women’s Multifaith unique base from which to build a more Program. And, in September 2007, The Women’s sustainable movement for social change. Interfaith Initiatives After 9/11 brought together “— survey respondent scholars and activists from more than a dozen

” representatives from these groups to help FAITH IN PLACE (FiP) with program development. For instance, www.faithinplace.org they began a consumer cooperative for , providing ecologically sustain- FAITH IN PLACE (FIP) represents women Creation,” according to the group’s Web able and economically fair meat produc- within a religious context doing or empow- site. Together, the congregations learn tion that meets the dietary requirements ering women’s activism around social how to promote clean energy and sustain- of Islam. Muslim representatives joined in change in general. able farming in the state of Illinois. this effort. FiP works with over 200 congregations, FiP members are committed to staff- FiP’s entire staff, and most of its vol- including Christian, Jewish, Muslim, Hindu, ing their organization with those they unteers, are women. What’s more, these Buddhist, Sikh, Zoroastrian, Baha’i, and represent—and they represent a lot of women represent various classes, religions, Unitarian. The congregations are united people. Because they consistently place and every major racial and ethnic group by FiP’s inspiring belief that there are the needs of immigrants and people identified in our questionnaire, including “two great responsibilities common to all from smaller U.S. religions at the core of substantial numbers of Latinas and Arab faiths: to love one another and to care for their mission and programs, they call on Americans. >> 16 The Sister Fund

FAITH, FEMINISM AND PHILANTHROPY INITIATIVE www.wfnet.org

The FAITH, FEMINISM AND Together, they asked questions such as: money. For many women who participated, PHILANTHROPY INITIATIVE encourages “Who are we . . . As feminists? As women of it was the first time they had ever shared interfaith dialogue among women. It faith? As philanthropists? As all or none so deeply with others of different faiths. was coordinated by the Women’s of these?” And it was a unique experience for all to Foundation, with a grant from the Ruth “What is the urgency for collaboration? combine women’s interfaith dialogue with Ray Hunt Memorial. It was administered by Why women? Why now?” and the topic of philanthropy. the Women’s Funding Network in collabora- “What difference does the work we do These collaborative partners encour- tion with four other women’s funds across make for women and ? What would age local women to organize similar con- the country: Atlanta Women’s Foundation, make our work–together–more effective?” versations. In their May 2006 National New York Women’s Foundation, Women’s Conversation Monograph, they provide a Foundation of Colorado, and Women’s Fund Through intense engagement, these women full report of the above conversation and of Western Massachusetts. discovered that it was both “possible and tools for women to start similar conversa- In December of 2006 the initia- necessary to speak about faith openly tions in their own communities. tive began, as 45 women from Jewish, in the context of the women’s movement The Women, Faith & Philanthropy Christian, Muslim, and secular women’s and the philanthropic community.” They National Conversation Monograph can be organizations from across the United explored mutual values–such as a commit- downloaded at www.wfnet.org/resources. States came together for a unique ment to giving and a concern for women And the final report, “Faith, Feminism and “National Conversation on Women, Faith enduring violence and poverty, and shared Philanthropy: Finding Common Ground,” and Philanthropy.” common tensions–especially regarding can be found at www.wfnet.org/resource/ language, stereotypes, and issues around report/women-faith-philanthropy.

organizations. Sponsored by The Radcliffe cation and multicultural training programs for Institute for Advanced Study and convened by immigrant women and low-income single moth- The Pluralism Project at Harvard University, this ers. They build homes, organize leadership train- initiative included organizations such as The ing for college students, and offer educational Interfaith Alliance, Muslim Women’s League, programs for middle-school children on sex and S.A.R.A.H. (Spiritual and Religious Alliance for body image. Hope), Women’s Interfaith Solutions for Dialogue Of those offering direct services, a high num- My faith calls and Outreach in MetroDetroit (WISDOM), ber identify themselves as evangelical Christian, me to do work and Women Transcending Boundaries (WTB), Muslim, Buddhist or Hindu. Though these on behalf of among others. women do not always work in religious institu- [For sample listing of activist organizations, with con- tions, their faith is still a motivating factor. As one those with little tact information, see Appendix 3, pp. 54.] of our faith-based respondents in a secular orga- “power in the nization writes, “Both clients and providers have system. My to address issues of faith every day. It’s always part of what people talk about.” salvation/ heal- 21% of survey Survey findings in this category were surpris- ing is caught up 5. respondents are women ing. Only 21% of respondents indicated involve- with theirs. ment in direct service. And yet, of the five forms — survey respondent who provide direct ser- of activism accounted for in the survey, this vices to women in crisis category is probably much more widely rep- ” within religious settings. resented in the larger community of women of faith activists. Women in this category serve women and girls Religious women of all major faith traditions dealing with issues such as unplanned pregnan- have created programs across the United States cies, domestic violence, and poverty and home- that provide relief services for women in need. lessness. Counseling is provided for struggles Hour Children, Mercy Center, Nazareth Housing, involving alcohol and drug abuse, abortion, and Transitional Housing BARN, and Visitation challenges in, or transitioning out of, incarcera- House Ministries are but a handful of U.S.-based tion. Our respondents organize services, edu- 17 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

BACKLINE programs begun and run by Catholic alone. www.yourbackline.org Other Christian-based programs include the Young Women’s Christian Association (YWCA), BACKLINE provides direct services to women Rainbow Center, Redeemed Outreach Ministries, in crisis. Women’s Advocate Ministry, Dorothy’s Place, A Backline is a secular organization that its Sacred Place, and WOMB. A few Muslim and Web site says is dedicated to “addressing the Jewish examples include the Hamdard Center, broad range of experiences and emotions sur- Turning Point, Muslim Women’s Institute for rounding pregnancy, parenting, adoption and Research and Development, and the Shalom abortion.” Based in Portland, Oregon, Backline Task Force, to name a few. created a toll-free national Talk Line in November Though these organizations and programs of 2004. Talk Line volunteers are committed to don’t always have an advocacy component, “addressing the individual and diverse realities” they always seek to empower women. Many are of callers, with an “openness, honesty, and the often discreet about their public advertising; they deepest respect for .” primarily make themselves known through social “If [women] are coming from, or distressed service agencies and hot lines, appropriate about, a religious stance,” writes one of our survey respondents, “it is important to try to houses of worship, and word of mouth. These hear them, especially if they see their actions programs, often under the radar screen, pro- as clashing with their beliefs, as many abortion vide invaluable services to women in need and patients do.” their families. And they do so in ways that enable A religious volunteer for Backline agrees. She these women to keep their dignity intact. explains that she is “able to reach those who [For sample listing of activist organizations, with con- may be having a crisis of faith, or who have tact information, see Appendix 3, pp. 54.] spiritual convictions regarding the choices they make around pregnancy” because of her own religious experience. While Backline itself Wisdom in Unity: Gathering Diverse is not religious, this volunteer serves as a Voices and Experiences crucial resource for women of faith who access its services. The preceding section focused on those Faith and Feminism Survey responses that revealed various intersections between women’s activ- ism and their faith-based inspiration. Meanwhile, have not been close bonds between religious the following section offers an overview of the and secular feminists in recent years (Hunt 2004). extent to which our survey respondents desire Women of faith say they feel unwelcome in secu- more connection and collaboration. In par- lar feminist organizations. Similarly, secular femi- ticular, respondents emphasized that bridges nists express aversions to religion, based on its need to be built between religious activists and patriarchal roots, histories, and current practices. secular activists, connections need to be cre- They are concerned that religious women are not ated between academics and non-academics, truly committed to feminist goals (Caiazza 2005). and widespread diversity is imperative.. In other As one respondent writes, “Religion and faith words, our respondents do not only want to have harmed and hurt a lot of people, including speak with, or about, individuals representing all women, and so many still feel those wounds.” religions, races, ethnicities, ages, and , Many religious women activists acknowl- but also want to work together with them to cre- edge that religion can be oppressive to women. ate positive change. Rather than giving up one or the other, however, they seek to reconcile their faith with their com- Building Bridges Between Religious and mitment to gender justice. This is a struggle Secular Activists that secular feminists may not understand, and Few activists from women’s secular organizations it leaves many women of faith feeling caught responded to the questionnaire. This suggests between religious and feminist communi- that they do not see themselves in the cross ties. One respondent expressed her frustrated section of faith and feminism. In general, there commitment to “creating an understanding that >> 18 The Sister Fund

the two aren’t mutually exclusive. Both issues leaders in religious social justice movements and could be strengthened if the groups under- secular feminist organizers. Founded by IWPR, stood they could work together for each others’ this group generates concrete ways to promote benefits.” women’s values and vision. Pushing beyond current “religious” and “secular” approaches, they have been holding forums and publishing research on their findings. Our work is listed on conservative Several survey respondents and oral history religious Web sites or lists as anti- project participants attribute their learning of one religious. Then on the other hand, another to connections they’ve made at special events. Conferences and public events provide some of our work is thought of as great potential for networking and collaboration “not ‘serious’ by practitioners… between women from faith and secular back- because we take religion and faith grounds. The annual United Nations Commission on the Status of Women meetings, Omega as a starting point. Institute’s Women and Power and Enlightened — survey respondent Power annual conferences, and Sacred Circles biennial conferences at the Washington National Cathedral are all events that spiritually empower And Yet, Partnerships Do Exist”communities of women. The Breakthrough Summit, sponsored by the Three-quarters of our respondents’ organizations Women, Faith, Development Alliance (WFDA), have developed some kind of partnership with and held at the Washington National Cathedral other groups. However, less than one in five were in April 2008, was a landmark event. WFDA between secular and religious groups. Of the launched a campaign to support the United secular-religious collaborations, about one-half Nation’s Millennium Development Goals to end focused on reproductive rights. These partner- the world’s most severe poverty by focusing ships brought secular groups, like NARAL Pro- resources specifically on women and girls. To this Choice America and the National Organization for end, they have mobilized their 80-plus member Women, together with groups like the Religious organizations to increase gender-based funding Coalition for Reproductive Choice and Catholics and support. Hopefully, WFDA will inspire other for Choice. The remainder of these partnerships such partnerships between religious and secular were split equally between women’s issues and women’s organizations to synergistically promote social justice in general. the rights and welfare of women and girls. Women involved in these partnerships bring [For additional listings of conferences, both activist their religious perspectives into their nonreli- and academic, please see Appendices 3 “Faith and gious, nonprofit work. They do so because faith Feminism-Related Conferences and Events,” pp.66.] is important to the women they serve, especially when dealing with issues such as abortion and Building Religious Diversity domestic violence. Approximately 95% of our survey respondents One religious woman doing this work writes, “I were women of faith. Of this group, at least needed an abortion when I was 17, and my rabbi 79% were from one of the Abrahamic traditions was the last person on earth whom I could have (Jewish, Muslim, or Christian) and 60% were spe- turned to. . . . [Now] as a rabbi, as a Jew, as a cifically Christian. These numbers are somewhat , [and] as a woman, I cannot stand idly by more diverse than those for the United States as and watch as one small portion of our popula- a whole. tion seeks to impose its narrow view of religion According to the American Religious and morality on the rest of the country. . . . It is Identification Survey, 86% of U.S. citizens claim a moral imperative that we stand up to protect some kind of . Of these, 78.3% women’s choices and women’s lives.” identify with one of the Abrahamic traditions and The Working Group on Women’s Public Vision 76.5% identify as specifically Christian (Kosmin, is an intentional partnership between women Mayer, and Keysar 2001). 19 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Fig. 2 Religious Diversity in Organizations Combining that are increasingly intentional about Faith and Feminism including Muslims since September The Percentage of Organizations Surveyed That Work with Individuals 11, 2001. Representing the Following Faith Identities Building Race and Ethnic

Buddist Diversity Our respondents were 83% white, Evangelical Christian 6% African American, 4% Latina, 2% Hindu Asian American, 4% Native American, Jewish and 1% Arab American. These num- bers are less diverse overall than Muslim the U.S. population, which is 69%

Other non-Hispanic white, 13% Hispanic,

Roman Catholic 12% African American, 4% Asian Each of the Faith American, 0.7% Native American, and Indentities Listed Here .42% Arab descent (U.S. Department 0 20 40 60 80 100 of Commerce 2003, 2004a, 2004b). Source: Faith and Feminism Survey, 2006 See appendix 1 Our survey showed that groups with larger proportions of women of color Among our respondents, 90% work with main- were usually dominated by one back- line Protestant and/or Catholic women. Of those, ground. For example, rather than representing 75% work with evangelical Christian women. multiple races and ethnicities, a group’s makeup Meanwhile, 75% of the organizations surveyed is more likely to be predominately African work with Islamic women and another 75% American or Hispanic. Certainly, geographic seg- work with women who do not have religious regation in the United States plays a role in this affiliations. Approximately 83% work with Jewish phenomenon. women, 50% work with and 35% work The most diverse groups provide direct service with Buddhists. for women in need. Given racial and ethnic dis- Many of our survey respondents describe their parities in the United States, those in need are efforts to expand the religious diversity of their more likely to be women of color. In turn, the programs, particularly to include Muslims. least diverse groups do advocacy work. Among the different types of activism reported, the only notable pattern of difference is that Building Age Diversity respondents from evangelical Christian, Islamic, Very few young women—women under the age Buddhist, and Hindu backgrounds were more of 30—responded to our survey. This reflects our likely to do direct-service work than Jewish or finding that older leadership and aging member- other Christian denominational respondents. ship dominate the majority of prominent secu- These findings may intersect with race, but we lar and faith-based activist organizations. The can only speculate from our data. For example, Muslim community provides an exception to this the self-identified evangelical Christians may rule, where young women seem to be blending have included a number of African American women in Black churches; these churches are their faith and activism to take up the fight. historically active in providing services to their “We are an older population of women,” one communities (Dudley and Roozen 2001). Among respondent writes. “We struggle to reach out Islamic, Buddhist, and Hindu women, the high to a younger constituency to carry on the min- representation in direct services may reflect the istry.” Another woman shares her commitment growing number of immigrant women affiliated to “supporting and expanding the outreach to with these faiths. Immigrants often need extra young women who are interested in advocacy, services. Among the Muslim women, the high questioning the faith system and yet longing for percentage may result from interfaith programs a connection with God.”

>> 20 The Sister Fund

Building Gender Diversity Fig. 3 Racial and Ethnic Diversity in Organizations No men responded to our survey. Combining Faith and Feminism “We need support from men in the Answer to the question,“What proportion of women you work with identify with each of the following racial or ethnic groups?” church,” one respondent writes, and adds, “their verbal agreement and action.” Agreeing, another respondent African American says the work she is most proud of is what she does to create “more forums Anglo American and dialogues that also involve men Arab American and educate men about the issues that women feel are important.” Asian American Hispanic American Building Bridges Between Native American Academics and Activists “Studying feminist theology and libera- Other tion theology in college saved me from leaving the church and religion alto- 0 20 40 60 80 100 gether,” one respondent writes. Percentage of survey respondents who answered “Over 10%.” Based on individual approximation. Source: Faith and Feminism Survey, 2006 See appendix 1 Indeed, academics and nonaca- demics alike frequently publish and organize around faith and feminism. long-term work for social change. Unfortunately, cross-pollination is rare between As is the case in women’s organizing in gen- various group’s research and events. Yale eral, the findings from the survey, oral histories, Divinity School’s Teaching Scholars, Changing and research suggest the need for more inclu- Models: A Consultation with Women Activists in sive partnership building. This will require delib- the Academy, held in May 2007, is an exception erate and responsive thinking about strategies, to this rule. language, and agendas that can inspire women The consultation gathered women scholars of with both religious and secular approaches to religion, each of whom was seeking to combine public life. Only by supporting, encouraging, and their action for social change with their academic developing more inclusive models for women’s profession. The participants, approximately 30 movements can we build effective, responsive, women teaching in universities or theological and transformative new movements for change. schools in the United States, were prepared to share old models and to create new models for educational transformation. This was a fruitful opportunity to work together as an intergenera- tional, interracial, and interfaith group to share (It is vital to see diverse peoples) transformative strategies. [See Appendix 3, “Faith and Feminism-Related as integrated and teaching about Conferences and Events,” pp.66.] the intersection of race, gender, class, and sexuality justice. So that Bottom Line: We’re Not Going to Do “we stand not only at the edges of It Without Diversity each other’s struggles but enter When women join together across lines of race, into them. class, and religion, the resulting exchanges — survey respondent empower not only women from all backgrounds (O’Neill 1994, 2007; Caiazza 2006), but move our society forward as a whole. In light of our ” survey and previous research, we suggest that the current lack of diversity impedes women’s

21 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Key Survey The survey resulted in delighted with her work “demystifying feminism three primary findings for Mormon women and demystifying Mormon Findings regarding women’s expe- women for feminists.” Another saw her contribu- riences working at the tions to as her most impor- intersection between faith tant work, but has replaced that with “working and gender equality: on feminist, Buddhist, and Christian ‘process’ thought and social/economic change.” Still 1. Respondents are most proud of being another’s most innovative work is “being part of forces of religious, social, and political a discussion group started by a Muslim women change; however, lawyers group. They bring a scholarly and activ- 2. One in four respondents feels that raising ist perspective which is not found in many women’s issues within religious organiza- forums.” tions is a frequent problem for them; and Participants in the Emory University oral his- 3. One in five respondents reports struggles tory project gave similar responses regarding with funding issues. those accomplishments that meant the most to them, including enhancing relationships and Respondents’ accomplish- quality of life in their communities; empowering the oppressed or undervalued people in their 1. ments emphasize advocacy for communities; building more inclusive communi- religious, social, and political ties (regarding ethnicity, class, and sexual orien- diversity. tation); changing policies and attitudes toward the disenfranchised; and strengthening wom- The questionnaire asked respondents: “What en’s leadership in their religious communities is the most innovative change or important and other institutions. Several participants also movement you have been involved in?” The uplifted the central value of helping others bring most frequently cited accomplishment is caus- out the best in themselves. Though generational ing religious change for women; then causing differences appeared in the questionnaire, the political, social, or economic change for women older participants also emphasize their efforts to The roots of (for example, getting more women into political increase diversity in women’s movements. sexist and office or other places of leadership, and achiev- misogynist think- ing gains for women in economics, health care, One in four survey respondents and other areas of life). Still others mention their reported that ing and action involvement in setting up shelters or community 2. raising women’s “are watered and centers to serve women, while others mention issues within religious organi- lovingly tended women-focused philanthropy. Leading their zations was a frequent (to) by our religious institutions to embrace a variety of problem for them. social justice movements is deeply satisfying for religious estab- respondents. Examples of these include incorpo- Without question, our respondents continue lishments. rating a focus on liberation theology, becoming to face significant resistance to their personal, — survey respondent more open and affirming to members of all sex- moral, and religious authority. “Ministry in gen- ual orientations, and creating a stronger sense eral is simply a boy’s club,” one writes. Another of intergenerational community. Respondents adds, “I am labeled as ‘disharmonious to the ” also mention progress made within their local spirit of the community,’ ” because she supports communities and internationally, such as advo- women’s issues. cating for peace, endorsing environmental care, Resistance to women’s empowerment takes promoting living wage policies, getting political explicit and implicit forms. Sometimes, women’s prisoners released internationally, and expand- concerns are subtly resisted by a religious orga- ing housing opportunities. Younger women tend nization. One woman writes that her greatest to cite as a source of pride their work promoting difficulty is “dealing with males . . . who feel our diversity. ministry is damaging at worst or something to Many women are proud of their work in bridg- be tolerated at best.” Still another insists that ing religion and women’s organizing. One is women must continue to fight for “the slow but >> 22 The Sister Fund

steady dismantling of .” One in five survey respondents “Since I work for and am funded by the reported difficulty in securing denomination,” another writes, “our work is con- 3. The personal troversial and often attacked by the right wing of adequate funding. attacks do not the church. We are sometimes criticized, and bother me. if not careful, could be censured by the larger The funding for work at the nexus of religion It’s the lack of church.” and women has two serious problems: religious funders are often unsupportive of feminism, and “funding for this “This week, for example,” adds another, “the speaker (an elderly bishop) for our upcoming women’s and secular funders in general are important work meeting was urged by the archbishop of this often suspicious of religion. that is a con- diocese not to honor his agreement to speak (to Given the challenges women working in reli- our women’s group). He complied.” gious institutions are up against, it seems no stant worry. The theme of sexism in houses of worship coincidence that they named funding as their — survey respondent spans the religious traditions represented in biggest challenge. our survey, as is illustrated by respondents who This theme was repeated again and again write: in our survey. When asked to describe their ” “It is VERY VERY difficult to be a feminist in struggles within the work of faith and feminism, a Christian setting. The intersection of feminism they wrote: and faith, while it makes sense to me, scares “FUNDING!” many women and men who are devout in their “Education for all people AND FUNDING.” spiritual practices.” “Funding. Period.” “[The Imams] are whispering that I must be a As one woman writes, “Liberal denominations lesbian,” one Muslim responded. believe the work is complete. Conservative “As a Roman Catholic feminist, it has been denominations won’t support you. Feminist very difficult (and now even more so) to navigate foundations do not accept grant requests from the hierarchical waters of a fraternity.” religious groups. Corporations are hesitant to As we’ve indicated before, our respondents fund activities that challenge people’s religious more often pursue their faith-inspired activ- beliefs.” ist work outside official religious institutions. “Internationally, there has been a reluctance One participant in the Faith, Feminism, and to fund organizations working with women reli- Philanthropy dialogue reports that, of every- gious leaders, especially in Muslim countries.” thing she has done on the frontier of faith and Another adds, “. . . as most funders see the feminism, she is most proud of the fact that world through Western eyes, and are deeply she stepped “outside of the church hierarchy to suspicious that progress on these issues can work through women’s foundations instead.” happen.” “Sometimes I lose heart,” another woman Given these constraints, where does this leave writes, “more with members of my own faith women working so hard and creating such posi- than with folks outside the [faith] tradition.” tive change in our society? This phenomenon goes beyond religious insti- tutions. Women’s perspectives are frequently Reflections on Findings ignored in secular work, even when their organi- There is institutional religious support, at zations are dedicated to issues that affect more least in some degree, for each of the five forms women than men, such as poverty or income of activism profiled in figure 1, (p. 13). Many security. A respondent writes that one of her religious institutions encourage women’s organization’s main problems is encouraging involvement in interfaith dialogue and rally for the men to “[listen] to us when we talk about women’s activism around issues of social justice in [our] needs.” Another adds, “In social-change general. For instance, Catholic charities, organizations, women’s specific concerns are Protestant welfare agencies, and Jewish local often overlooked. I wish that our organization and regional federations have been known would focus more on women’s issues.” to support women’s advancement in varying degrees for many years.

23 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Most mainline Protestant denominations and community while avoiding issues deemed developed women’s societies in the mid-nine- controversial—such as reproductive health and When you teenth century. Women provide leadership in rights, women’s roles in family and the economy, respond to these societies and work on behalf of women and women’s religious leadership. what you have worldwide. In the past fifty years these same This brings us to a key finding of the study— denominations developed offices and struc- women who fuel their feminist activism with their been called to tures for clergy women. These lay and clergy faith are in need of greater support, financially “do on earth it is structures, sometimes merged and sometimes and otherwise. Religious institutions could more not work; it is separate, have been responsible for encourag- actively advocate and support women who do rewarding. . . . ing women in leadership, addressing ecclesial this work. Churches, mosques, and synagogues issues (such as or discrimi- could collaborate with secular women’s groups Helping nation), and advocating for women in the church, and philanthropic programs to further justice for others is a politics, and other social institutions. Many women. healing salve to Jewish denominations have women’s sections Because religious bodies are less likely to my pain. as well, creating structures to support women support more radical advocacy for women, phi- ” rabbis and other women in leadership. While lanthropy can play a particularly important role. — survey respondent Islam does not have an organized hierarchi- Nonprofits can insist that more institutions and cal structure to provide a home for such work, organizations with religious approaches adopt U.S.-based Muslim women have created agen- gender justice within their work. Philanthropists cies and informal movements to advocate for can also encourage secular groups to pay more women on such issues as domestic violence. attention to issues of religion, faith, and gender. Even with this advancement, the strongest An example of such a philanthropic effort, focus of assistance from religious institutions profiled on page 17, is the Faith, Feminism and is on direct support for disadvantaged women. Philanthropy Initiative. From 2005 to 2008, this This may be viewed in light of a commitment to project expanded funding to include religious address the high level of poverty and hardship feminist activism. The experience and results among women in the United States—a com- were truly groundbreaking for all involved, and mitment made by a great number of religious have been documented in the initiative’s report, institutions across the country. However, it may “Faith, Feminism and Philanthropy: Finding also be seen as a way for religious institutions Common Ground.” to support the women in their congregation

Conclusions of faith still face many difficulties in their activism. Many religious institutions remain resistant to Women’s faith-based social justice activism women’s leadership and advocacy. Suspicions is powerfully alive. Women across the United continue between “religious” and “secular” States are passionately working for change on groups and across lines of religion, race, ethnic- the front lines of religious institutions and secu- ity, and class. Funding is woefully inadequate lar organizations in a variety of ways. Their work and is stated by many to be their number one often shares the common focus of promoting the problem. perspectives and well-being of women in religion Rather than succumbing to despair or negativ- and in society as a whole. ity, however, women immersed in the field of faith Faith-fueled women activists have established and feminism are committed to increasing col- models and best practices. They are building a laboration. They recognize that much still needs strong infrastructure for women’s movements, to be done to ensure the level of diversity within offering a solid foundation upon which new this emerging movement that will ultimately move generations of women can build. They have us forward as a society. With greater recognition developed ways to redress issues that many and financial support, they could expand their governmental organizations in this country are existing networks and create innovative strate- still trying to define. gies for social change the likes of which have not With all the incredible work being done, women yet been seen. >> 24 Chapter Like Water Carving Away Rock: Women and Religion in 2 Academic Discourse

Key Findings 26

Advancements in Women’s Religious Thought 27

Developments in Other Disciplines 32

Academic Collaborations and Networks 34

Conclusions 36 Healers Of Our Time: Women Faith And Justice – A Mapping Report

perspectives and contributions. Chapter 2 In this chapter you will find an overview of aca- demic research on women and religion. We point to major trends in the last fifty years, revealing some of the academic contributions women Like Water Carving have made to transforming what had once been a bastion of male-dominated thought and author- Away Rock: ity. It also assesses areas where this work could be strengthened, particularly in building better Women and Religion in connections across disciplines and with activists and women outside of academia. Academic Discourse The chapter findings are based on an overview of published research on women and religion and a survey of current research and scholarly activities through interviews and Web sites. This study was originally undertaken by the Institute n the past five decades, research on women for Women’s Policy Research (IWPR), with sup- and religion has grown exponentially, sparking plemental research provided by the Women in Ischolarly interest across disciplines. Women Theology and Ministry program at the Candler scholars in theology, , and other School of Theology. The first section of the chap- fields of the humanities and social sciences have ter reviews work in feminist theology and reli- critiqued , traditions, and struc- gious studies, followed by an overview of work tures; developed woman-centered ; on women and religion in the social sciences and analyzed religion’s role in shaping women’s lives; humanities. The third section outlines formal and and highlighted women’s unique perspectives. informal opportunities for academic collabora- Their work contributes to understanding the tion, including conferences, campus and degree relationships among the many facets of wom- programs, and networks. The chapter concludes en’s existence and identity. Like water carving with questions for further dialogue. Appendix 4 away rock, these women scholars are changing of this study contains additional academic refer- the faces of academic and religious institutions ences, and Appendix 6 contains a list of scholars by bringing voice and recognition to women’s cited in this chapter.

Women have contributed much in the past five • Creation of academic networks and a few decades of research and writing to the field stud- networks with nonacademic communities of ies of women and religion. women Key This review highlights areas of ongoing concern Finding These pioneering women scholars have pro- for women in academia. For instance: vided: • Research on women and religion is largely • Critique and reconstruction of patriarchal reli- decentralized, parsed into subfields of larger gious beliefs and practices disciplines, and still somewhat marginalized • Rediscovery and reclamation of more egalitar- • Much academic research is written for special- ian or women-centered traditions ized audiences and is not available in language • Increased involvement among women of and venues that reach mainstream American diverse ethnicities and social locations, thereby life revolutionizing traditional understandings of • Conversations about race, class, and other dif- how theology is done and what it contributes ferences have only begun to shape more com- to understanding mystery and enhancing the plex and inclusive frameworks for religion and quality of life theology • Exploration of religion’s influence on women’s • Collaborations are only now emerging among public and private lives, especially their social university programs in women’s studies, the- roles and their opportunities to exercise moral ology, and religion, and are even less fully and political authority connected to activist women’s movements

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Advancements in Women’s religious traditions. We have sought, however, to Religious Thought illumine the breadth of the religious studies field, acknowledging the complex, often contentious, Almost 50 years ago, Valerie Saiving wrote, “I am relationships between theology and religious a student of theology; I am also a woman” (Saiving studies. For some scholars, these two genres 1960). Her words, which preceded the second- represent different and incompatible fields. For wave women’s movement, challenged the idea others, they are different but complementary. For that theology is an objective search for religious still others, theology is one subarea of religious truth. Rather, Saiving argued, it is shaped by studies. In general, theology and ethics provide each theologian’s perspective. Because theology critical inquiry into the worldviews, values, and had been almost exclusively written by men, she practices that people consider important within a concluded that it did not reflect universal human particular religious tradition and in that tradition’s experience, but male reflections on the Divine. relations with the religious and social complexi- During the next several years, many others ties of the larger society. Religious studies more pushed the edges of their respective traditions, typically focus on empirical observations, histori- often with essays and lectures that were later cal and textual analyses, comparative study, and published in books (Daly 1968; Goldberg 1983, critical inquiry into religious communities and tra- 1993; Morton 1986; Heschel 1987; Christ 1988). ditions as they exist in relation to one another These scholars echoed the premise of a book and the larger society. The lines between these that preceded them by more than sixty years. two forms of inquiry are rarely sharp, but the ’s The Woman’s Bible: A accents are different. Whatever the similarities Classic Feminist Perspective, published in 1895 and differences, feminists across the fields have and 1898, provided a book-by-book examina- enriched public understanding of women’s roles tion of the Bible, placing its events in historical and experiences as they are shaped, reflected context, interpreting passages as both allegory (or not reflected), oppressed, or liberated in rela- and fact, and comparing them with myths of tion to religion and its many expressions. other cultures, to argue that women needed to Many academic women see this work as bring their own perspectives to religious values promoting women’s agency, equality, and well- and traditions. being. In our Faith and Feminism Survey, many Stanton and the women who followed her academics described their work in education and identified holes in the fields of theology and research as a strategy to advance social change. religion. Stanton’s 1892 address to the U.S. One writes that her teaching exposes students Congressional Committee of the Judiciary, enti- to “a feminist critique of religion [that] respects tled “The Solitude of Self,” in which she linked their religious tradition . . . yet allows them to existential dimensions of women’s spirituality to question, critique, and move through selecting women’s political advancement, arguably laid an their own spiritual path.” The work of feminist, even more far-reaching foundation for the work womanist, mujerista, and Asian women schol- of empowered women of faith. Scholars have ars parallels the activism described in the pre- since sought to identify other holes, fill the holes vious section; however, academic work has not they have found, and reshape theology and reli- influenced women’s lived experience and social gion in more radical ways. Increasingly, they have movements as much as it could. It remains rela- also recognized the influence of race, sexuality, tively unknown to most women, including many sexual orientation, age, land of birth, class, colo- religious women and feminist organizers. This nialism, and other factors. lack of understanding is reinforced by the cul- We acknowledge at the outset that we have tural dichotomizing of religion and secularity and focused largely on U.S. scholarship, pointing only by stereotypes about academia and women’s briefly to scholarship in other parts of the world as movements. Women outside of academic and a signal to the permeability of global boundaries. activist circles are often suspicious of both, and We have also been less comprehensive in review- women in activist movements are often skepti- ing religious studies than in reviewing theologi- cal of religion. We thus sketch the contours of cal-ethical genres of scholarship within theistic scholarship in the past four decades and identify

27 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

challenges that the field still faces. With thou- only oppresses women in formal religious struc- sands of volumes and research projects tures, but it also has been used to create, justify, published since 1970, we can only present illus- and sustain male dominance and the hegemony trative research here, offering a bit more detail of an elite class or nation in all aspects of life. in Appendix 6. The following chapter highlights Christianity was the basis for the Western divi- a number of developments among academics sion of labor between public and private life. The working in this arena. division still shapes popular understandings of men’s and women’s roles in the United States. CRITIQUE INFLUENCES of patriarchy, It has been used to ascribe a lower status to , and colonialism on religion women and to justify women’s exclusion from Feminist theologies have provided compelling cri- public life. Indeed, we still see it in controversies tiques of the oppression and exclusion of women over women’s roles in the labor force, politics, in religious teachings, traditions, and institutions. and other spheres (Schüssler Fiorenza 1993; These oppressions are attributed to patriarchy Buchanan 1997; Caiazza 2005). One discovers (systems of men’s dominance over women); kyri- similar divisions of roles and public-private realms archy (systems of dominance based on social in Islam (Metcalf 1990; Cooke 2000b). The first class, gender, and age, as in the Greco-Roman stage of women’s theologies and religious stud- system of the ancient Mediterranean world); and ies did not provide inter-religious, interethnic, or colonialism (systems of dominance inherited international nuance, nor did it offer strategies from one nation’s rule over another). In the early for moving beyond patriarchy and colonialism. years of the field, especially within Christianity Once religionists began to offer alternative and Judaism, women critiqued these dominance worldviews and religious practices, they found systems to argue for the inclusion of women’s themselves variously revising and reinterpreting voices and experiences in theology (Daly 1968; religion, creating new traditions, or abandoning Ruether 1983, 2005; Heschel 1987; Schüssler religion altogether. Fiorenza 1992, 1993). Research in this vein “articulated and legitimated the feelings of many RECONSTRUCT RELIGIOUS TRADITIONS women that something was wrong with reli- in relation to women’s lives, reshaping gion’s view of them” (Christ and Plaskow 1992), beliefs, rituals, stories, and practices to be encouraging women to look beyond the tradi- life-giving for women and for all of creation tional image of women as morally inferior to men Many feminist theologians feel that, despite the (Appendix 4, no. 1). The “something wrong” was sexist histories and consequences of most reli- greatly expanded with the emergence of woman- gions, the search for meaning through ritual, ist, black feminist, mujerista, and Asian women’s symbol, and relationship with the transcendent theologies, which engaged the interplay of race, is central to human life. As a result, religions class, and gender that many women experience must be “reformed or reconstructed to support (Chung 1990). They also highlighted the ingenu- the full human dignity of women” (Christ and ity of women in navigating these oppressions Plaskow 1992). Religious traditions thus need (Weems 1988; Williams 1993; Cannon 1995; to be reshaped to be inclusive and liberating Isasi-Díaz 1996, 2004; West 1999; Kwok 2005). for women (Trible 1984, 1986; Williams 1993; Since 1970, the dialogue has also become a Broner and Nimrod 1994; Appendix 4, no. 2). truly global one, and the analysis of colonialism’s This often requires philosophical probing and influence on religious traditions has brought new creative reconstruction of ancient traditions in critiques to light (Dube 2000). Recently pub- dialogue with one another (Keller 2003, 2004). lished acclaimed works, The Torah: A Women’s One finds this trend arising frequently from Commentary (Eskenazi and Weiss 2007), The women, but also from young people and men; Sublime (Bahktiar 2007), and Eve’s Bible: indeed, such changes are part of the ordinary A Woman’s Guide to the (Forth processes of cultural and religious transmission, 2008) reinterpret texts from a woman’s perspec- but they are accented by women as they seek tive and offer global implications. to make a place for themselves within their reli- A key theme in this work is that religion not gious communities (Russell 1979, 1987; Ruether

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1986; Cooke and Lawrence 2005). Such search- egalitarian goals and practices, but that women’s ing is often done communally, as when women subordination emerged from misguided interpre- share their stories and seek the wisdom within tations within patriarchal historical contexts. In them (Cannon et al. 2003; Brock et al. 2007), or the United States, Christian, Jewish, and Muslim when women and men do this together (Grob, theologians often use this approach (Pagels 1981; Gordon, and Hassan 1991). Some more recent Levine 1991, 2001, 2002; Schüssler Fiorenza communal work engages women across faith 1992; Frymer-Kensky 1993; Hassan 2004; Manji traditions in dialogical reconstruction of traditions 2005; Appendix 4, no. 3). Some seek to recover (Trible and Russell 2006). and reinterpret textual traditions (Weems 1988; Notable in this reconstructive work are fresh Newsom and Ringe 1992; Schüssler Fiorenza explorations by young scholars. Consider a 1992; Reid 1996; Barlas 2002; De Troyer et al. recent panel at the American Academy of 2003; Frymer-Kensky 2004; Trible and Russell Religion, engaging womanist theory in relation 2006). Others recover spiritual and mystical tra- to women’s bodies in diverse cultures (Appendix ditions (Jantzen 1988, 1995, 1999; Madigan 4 no. 2). Consider also the fresh questions and 1998; Soelle 2001; Eskenazi and Weiss 2007). insights in Bischoff and Gaffron’s (2005) collec- Still others delve into traditions that have been tion of young women’s narratives and theological outside of a tradition’s mainstream (Pagels 1981, reflections; these women are seeking and creat- 2003). The recovery process, for most of these ing new forms of feminism. authors, is intimately connected to the processes of critique and reconstruction.

In 1993, there was a global theological collo- In addition to writing and teaching woman- quium of clergy, lay people, and academics, which friendly interpretations, feminist theologians featured liturgy and language that “reimag- are joining efforts across racial and religious ined” God through a feminine lens using bibli- lines to share insights on traditional textual cal imagery. The maelstrom that followed this traditions. At the American Academy of Reli- well-attended conference included the closing of gion conference in 2006, Christian, Jewish, and denominational women’s desks and offices and Muslim feminist biblical scholars convened a a withdrawal of funding and support for denomi- panel featuring various facets of the story and national women’s work. It was later labeled The significance of Hagar, mother of Abraham’s first Backlash and was reflective of a broader religious son. It garnered a great deal of interest at the movement toward conservatism and male-cen- conference and a book was published featuring tered leadership in the community, church, and its offerings entitled Hagar, Sarah, and their home. The colloquium was sponsored by the Twin Children: Jewish, Christian, and Muslim Perspec- Cities Metropolitan Church Commission, which tives. drew 2,200 women and men from 27 countries.

RECOVER RELIGIOUS INSIGHTS AND DEVELOP NEW WOMEN’S PRACTICES that preceded or counteracted drawing upon women’s experience and the dominant patriarchal traditions ancient traditions Some theologians argue that, instead of revising Another approach to women-centered spiritu- traditions by looking solely to the future, religion alities is to abandon traditional faith identities, can also be reshaped from the past. Consider, usually Christianity, Judaism, and Islam in the for example, Margaret Miles’ (2006b) return to United States. In 1971, Mary Daly became the Augustine to recover an accent on the body first woman to give a sermon from the pulpit of and sensuality, albeit revised from Augustine’s Harvard University’s Memorial Church. With this view, or her historical reviews of female naked- sermon, she led hundreds of women in a walk- ness and the breasts (2006a, 2008). Using his- out from the church and patriarchal religion (Daly torical approaches, theologians have sometimes 1968; Gross 1993; Appendix 4, no. 4). argued that their religious traditions began with 29 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

In some cases, theologians who leave tradi- 1991, 2004; Isasi-Díaz 1992, Redman 1992; tional religion pursue spirituality through new Ruether 1992; West 1999; 2004; Kittredge and forms of ritual and practice, based on women’s Sherwood 1995; Falk 1996; Moore 1998; Kirk- experiences rather than on traditionally recog- Duggan 2001; Mollenkott 2001; Primavesi 2003; nized sources, such as religious texts or tradi- Mananzan et al. 2004; Welch 2004; Phiri and tional rituals. These theologians have developed Nadar 2006; Wangila 2007; Appendix 4, no. 5). and promoted neopagan, , and wom- Other practice-oriented work focuses on reshap- en’s spirituality movements, including women- ing religious leadership from the perspectives church movements, which often draw on ancient and experiences of women. Some scholars have threads of tradition and are designed to fulfill the addressed preaching (Fry Brown 2003; E. M. Kim spiritual needs of women who are disenchanted 2004), while still others have taken a look at wor- with their traditional religious identities (Christ ship and ritual (Procter-Smith 2000; Walton 2000; 1998; Appendix 4, no. 4). Many women describe Wootton 2000; Neu 2002, 2003; Procter-Smith this approach as empowering and revelatory, but and Walton 2004). And some have focused on it does remain on the fringe of academic work counseling and healing practices (Nelson 1997; in religion. As a result, it is relatively inaccessible Neuger 2002); administration (McKenzie 2001); to women both inside and outside the academy and teaching (Conde-Frazier, Kang, and Parrett (Christ 2004). 2004; Moore 2004; Conde-Frasier 2005). A related strategy for some women is to develop Some work described here overlaps devel- an affiliation with an indigenous spiritual tradition opments in new women’s spiritualities; some that better reflects their heightened awareness is deeply informed by women’s consciousness of and commitment to a culture of ancestry. without being exclusively focused on women. For example, many women have identified with The state of research is thus a process of esca- African, Native American, Mesoamerican, or lating diversity and new connections. This work Pacific Islander traditional religions (Teish 1985; on practices moves beyond diagnosis to action Allen 1986; Anzaldúa 1987; Alexander 2005; proposals and beyond narrow categories to Stewart 2005; Floyd-Thomas 2006). Such ever-larger understandings of religious and social affiliation may augment or supplant the religion practice, and the relation between them. Note in which they were born and reared, such as also that many citations refer to women outside Christianity. Other women choose to blend tradi- of the United States; these point to a growing tions in their personal practice, often expressing global discourse and the mutual influence that a desire to draw from both Western-identified has emerged strongly in the past two decades. (e.g., Christianity, Judaism) and Eastern-identi- fied (e.g., Buddhism, Hinduism) religions simul- CRITIQUE WOMEN’S MOVEMENTS taneously (Walker 2006). regarding marginalization of nonwhite, non-Western, and non-Christian women in DEVELOP LIBERATIVE RELIGIOUS feminist theology and religious studies PRACTICES that liberate women and The dominance of white women’s perspectives inspire their sense of worth and agency in early feminist theologies has created intellec- Many scholars have provided practical recom- tual vacuums as well as power differentials in mendations and alternative practices to trans- religious and civic communities. In recent years, form the valuation, roles, and participation of people have become more attentive to issues of women in religious communities. They have white privilege that were ignored or glossed over addressed a wide range of issues, including: in early feminist work. , for example, women’s ordination and leadership; inclusive is rooted somewhat in feminist movements, and gender-neutral language in ritual practice; but more prominently in African and African rituals for birth, marriage, divorce, and other life- American liberation struggles and in deep tra- marking events; clergy-laity relations; sexuality, ditions of faith and survival among African gender, and sexual orientation; women’s agency American women (Williams, 1987, 1993; Grant in addressing difficult issues such as health, 1989; Cannon 1995; Ogunyemi 1996; Floyd- environmental care, female circumcision, and Thomas 2006a; Phillips 2006). Postcolonialist violence; and women’s moral authority (M. Hunt theory is raising new questions about histories of >> 30 The Sister Fund

domination (Dube 2000; Donaldson and Kwok Brock and Thistlethwaite 1996; Brock and Parker 2002; Kanyoro 2002; Kwok 2005; Appendix 2002; Miles 2006a, 2008; Appendix 4, no. 2). 4, no. 6). This complex body of work not only examines questions of identity and difference but IDENTIFY “DIFFERENCE” AS A CENTRAL also sheds light on significant questions related CATEGORY by engaging the complexities to issues such as the interpretation of religious of religious and cultural difference as they texts (Dube 2000; Kanyoro 2002); religious con- affect the issues, methods, and goals of ceptualizations, including Christian beliefs about research Jesus (Douglas 1994; G. J. Kim 2002; Orevillo- The study of difference creates spaces in which Montenegro 2006); and about sin and grace people can develop shared understanding and (Jones 2000; Suchocki 2005) and social roles practice without homogeneity or dominance. of women (Boonprasat Lewis 1998; Mahmood Researchers concerned with the complexities 2005). Furthermore, Fourth World (nations with- of difference are led naturally to an analysis of out states) spirituality and spiritually informed power, as seen among postcolonial theorists feminist thought is providing a space for women and others (Dube 2000; Donaldson and Kwok who identify with active tribal traditions, such 2002; Kanyoro 2002; Kwok 2005; Brock et al. as Dagara, Maori, Aboriginal, or a host of oth- 2007). This discourse on power and privilege ers, to contribute their voices to both theologi- mirrors the debates within women’s organiz- cal and political dialogues (Somé 1997, 2003; ing. Thus, the academic research could helpfully Smith 1999). This work can potentially illuminate inform activist movements as they encounter women’s social activism and daily life patterns differences in race, ethnicity, class, religion, and as well as the racial, ethnic, and class divisions secular-religious complexities. If religion scholars found among activists in our study. Perhaps by could advance the discourse on these issues, working together, academics and other activists they would inform the language and approaches can develop more respectful, collaborative, and of women’s organizing and public activism. To mutually informing movements for change. do this, the scholarship itself would need to be based in participatory, collaborative, listening- CONTEXTUALIZE WOMEN’S LIVES by oriented methodologies in order to discern and deepening the study of women with respect the wisdom of women in many religious contextual analysis and social contexts (Fabella and Oduyoye 1988; Women scholars are increasingly open to the Oduyoye 1995; Isasi-Díaz 1996, 2004; Neuger rich expressions and concerns from diverse eth- 1996; Carpenter 2001; Conde-Frazier, Kang, nic, racial, class, and geographic communities. and Parrett 2004; Procter-Smith and Walton Women have thus developed new methods for 2004; Conde-Frazier 2005; Brock et al. 2007). research that put women at the center of their It would also need to be accessible beyond work and take account of women’s historical, academia. Some good examples of this already social, cultural, community, and economic con- exist (Anzaldúa 1990; Chung 1990; Kwok 2000; texts (Thistlethwaite 1992; Cannon 1995; Chopp Oduyoye 2001, 2004). The challenge here is to and Davaney 1997; Floyd-Thomas 2006a). This honor difference as a fundamental category of has required a movement beyond the more human existence, engaging people in respectful, abstracted methods of traditional theology and nonhomogenizing sharing of their differences, religious studies, and an opening to new sources and seeking common purposes wherever they and approaches to investigation. For example, emerge. scholars in this field often draw upon memoirs, interviews, historical or contextual analysis, or ANALYZE THE ROLE OF RELIGION IN participatory research to develop their thinking WOMEN’S PUBLIC PARTICIPATION by about woman-centered approaches to religion exploring how religion has fostered the (Isasi-Díaz 1994, 1996; Lawless 1994, 2005; inclusion or exclusion of women in Ahmed 1999; Naveh 2003; Floyd-Thomas public life 2006b; Appendix 4, no. 7). Noteworthy in much Most religions—including the monotheistic reli- of the work is attention to women’s bodies and gions of Christianity, Judaism, and Islam—have sexuality (Anzaldúa 1990; Douglas 1999, 2005; not granted women full religious authority or 31 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

moral agency. Instead, they have assigned theology and religious studies is an artificial one women specific roles rooted in family, child at best and a destructive one at worst. It thus care, and private life, associating these roles perpetuates the tendency, already common, for with fundamental moral values. This system of scholarship to be abstracted from ordinary life. religious morality has historically provided moral We need to focus greater attention on the for women’s exclusion from public existential issues that people face. As Sheila life (Pateman 1988; Metcalf 1990; Buchanan Collins, author of A Different Heaven & Earth: A 1997; Chopp and Davaney 1997; Schneider Feminist Perspective on Religion puts it in her and Schneider 1997). It is closely linked in the essay “Theology in the Politics of Appalachian United States with the popular understanding of Women”: “If theology is to be meaningful for us, democracy, which depends on women to sus- it must not start with abstractions, but with our tain the private sphere, while men control public stories . . . We cannot appreciate the meaning leadership in politics and economics (Pateman of another’s experience—especially if that expe- 1988; Okin 1992). Opponents to women’s suf- rience occurred two and three thousand years frage used this gendered understanding to deny ago—until we have asked the right questions of the vote to women, and some people still use our own” (1992). We also need communication this argument to keep women on the margins of that is accessible to diverse audiences, including public influence. publications that bring academics and activists When women seek political leadership, they into dialogue (Braude 2004; Appendix 4, no. 8) face questions about whether they can balance and increasing participatory research and collab- these roles with family, or whether they have the orations with grassroots communities (Isasi-Díaz necessary leadership qualities for politics (Kahn 1994, 2004; Conde-Frazier 2005; Tamez 2007). and Goldenberg 1991; Kahn 1992; Niven and Zilber 2001). Though frequently judged incompe- tent for public leadership, women are expected Developments in Other Disciplines to be omnicompetent in mothering, illustrated by the blame heaped on working for the Scholars who work in the social sciences, crime, truancy, or poor test scores of their chil- humanities, and cross-disciplinary programs also dren (Caiazza 2006). In religion, many denomi- explore issues of faith and activism for women. nations still bar women’s leadership and, even This section reviews some of this work. where they do not, women clergy often expe- rience resistance from clergy and congregants STUDY RELIGIOUS IDENTITY by exploring alike (Schneider and Schneider 1997; Maybury how women negotiate complex religious and Sullins 2000; Konieczny and Chaves identities 2000; Chickering 2001; Cohen and Schor 2004). This genre of research examines how religious This work suggests that activism on behalf of women view themselves, their values, and their women in public life requires attention to religion roles within their religious communities (Mahmood in order to understand the obstacles and power 2005). Studies to date suggest that women con- it wields. stantly negotiate variegated identities, based not only on religion and gender, but also on ideology, BRIDGE GAPS between theology and race, and class. Women face diverse, often con- religious studies, and between academia flicting, values in their religious traditions. Thus, and women’s lives they often resist dogmatic and dichotomized Gaps between scholars in theology and religious approaches and embrace ambiguities as part of studies, and between much scholarship and their worlds (Ozorak 1996; Dufour 2000; Beaman women’s daily lives, are interrelated. Indeed, most 2001; Bartkowski and Read 2003; Appendix 4, women do not live compartmentalized lives; their no. 9). Women also make new discoveries as encounters with people in their own religious they encounter this multiplicity, seeking sup- community are interwoven with encounters with port in unexpected communities, such as those others. The need to understand their own tradi- more “conservative” or “liberal” than themselves. tion and the traditions (or rejected traditions) of For example, women with more “conservative” other people are intertwined. The gap between identities often reinterpret traditional values and >> 32 The Sister Fund

beliefs in ways that other women find illuminat- STUDY RELIGIOUS MOTIVATIONS for ing. Such findings emphasize the need to bring women’s civic and public participation diverse women together for mutual learning Many studies show that religious involvement and action. leads to political engagement in the United States overall (Harris 1994; Verba, Schlozman, STUDY CHANGES IN WOMEN’S and Brady 1995; Beyerlein and Chaves 2003; RELIGIOUS LEADERSHIP by analyzing pat- Campbell 2004). However, findings suggest terns and the consequences of changes that religious involvement does not encour- Researchers have studied women’s careers age women’s political participation as much as clergy and lay leaders, assessed attitudes men’s, even though women are more religiously toward women clergy, and studied impediments active. Women are also less likely to practice to women’s leadership. They find that women “civic skills” within religious life, although prac- are increasingly ordained, increasingly numer- ticing these skills (such as running meetings, ous as lay leaders, and advancing in religious speaking in public, or recruiting others) leads to hierarchies, as seen in the 2006 appointment higher levels of religious involvement and instills of Katharine Jefferts Schori to the position of confidence that might lead women to assume presiding bishop over the Episcopal Church. these roles in public life (Burns, Schlozman, and Women also have increasingly visible leader- Verba 2001). ship in academic circles. Consider the selection At the same time, a growing body of research of Yale Divinity School ethicist Emilie Townes as reveals that religion can be a source of strength president of the American Academy of Religion for women. Social scientists have explored, and the appointment of Serene Jones as the first through archives and interviews, how religious woman president of Union Theological Seminary institutions and movements motivate and shape in New York. However impressive this list, prob- women’s public participation (Irons 1998; Pardo lems persist, and women still meet resistance 1998; Appendix 4, no. 11). Some also explore to their leadership. Right now, according to the how women’s political activism changes reli- Association of Theological Schools’ 2007-2008 gious institutions, as women activists claim annual data tables, only a quarter of their deans power within those institutions (Dodson 2002; are women, while one-sixth of their presidents Appendix 4, no. 12). These findings corrobo- are women. In addition, they often experience rate our earlier reported discoveries on activism. impediments in their work in religious and aca- Women draw inspiration and resources for politi- demic institutions, including lower pay, occupa- cal participation from religion, despite the gener- tional segregation, and a glass ceiling that limits ally patriarchal nature of their institutions. Indeed, their opportunities (Schneider and Schneider the resistances they encounter often spur them 1997; Konieczny and Chaves 2000; Sullins to encourage other women to become activists. 2000; Maybury and Chickering 2001; Cohen and Schor 2004; Appendix 4, no. 10). STUDY POLICIES AND ATTITUDES OF RELIGIOUS INSTITUTIONS AND SOCIAL SERVICES by analyzing how these In 2000, the African Methodist Episcopal (AME) institutions address women’s voices church became the first of the seven major black and concerns denominations to elect a woman bishop by elevat- This research is largely concerned with whether ing Rev. Dr. Vashti Murphy McKenzie, a strong religious institutions, given their patriarchal his- advocate for women’s leadership in the church, tories and values, can provide effective and to this formerly gender-exclusive post. In 2004, empowering services for women. The findings the church elected two more female bishops to suggest that religious institutions can provide the episcopacy, Carolyn Tyler Guidry and Sarah services sensitive to women, but only when Frances Davis. The stained-glass ceiling is break- they create room for women’s voices. Current ing, pane by pane. research suggests that religious institutions promote conservative attitudes toward women

33 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

in their service provision; however, they can be with nonacademic women. The overview below transformed if they attend to women’s perspec- outlines goals, opportunities, and limitations tives at the grassroots level. Such findings inform within current venues of collaboration. evaluation criteria for “faith-based” social ser- vices. They also suggest that activists need to REACH BEYOND DISCIPLINARY AND evaluate how religious institutions interact with VOCATIONAL BOUNDARIES women if they hope to better women’s lives Most conferences on women and religion engage (Nason-Clark 2000; Tangenberg 2003; Foss and with a single discipline or with people who share Warnke 2003; Appendix 4, no. 13). a similar vocation. Though some of these societ- ies have an interdisciplinary character (Appendix ENGAGE MORE ACTIVELY IN 4, no. 14), many academic women in our informal INTERDISCIPLINARY RESEARCH by learn- survey expressed a desire for more conversation ing from and collaborating with research and collaboration with women outside the halls across the social sciences, humanities, of academia. Activists responding to our ques- theology, and religious studies tionnaire echoed a similar desire. We do have The interdisciplinary trend is increasing across some good examples of events that encourage academia, but is accentuated in women’s stud- and build relationships (Appendix 4, no. 15), ies, which relies upon the expertise and subject and the challenge is to move increasingly in this matter of many disciplines. Research on women direction. also requires connections across small subfields of many disciplines. For example, within politi- cal science, religion is a relatively small field. At Since 2005, The Ray of Hope Church in Atlanta, recent national conferences of the American Georgia, pastured by the Rev. Dr. Cynthia Hale, Political Science Association, few studies of reli- has sponsored the annual Women in Ministry Con- gion were presented—and almost no studies of ference, which is led and attended by academic women. Some scholars argue that the academic scholars, nonprofit leaders and nonacademic marginalization of religion is the result of a bias clergy women of African American descent. In this against it, as well as a natural outgrowth of the context, clergy women and professors share per- U.S. practice of separating religion and state, spectives on women’s leadership in the church, the especially within the largely secular space of uni- home, the community, and the academy. versities (Cady and Brown 2002). Biases against religion may be particularly acute for feminist scholars, who are often marginalized themselves and distressed by religion’s historical role in the BUILD RELATIONS BETWEEN WOMEN’S oppression of women. Regardless of the causes, STUDIES AND RELIGION however, a lack of exchange across disciplines Many college and university campuses pro- will limit the advancement of knowledge. vide opportunities to consider issues of women and religion through course work and pub- lic events, but this movement is still limited in Academic Collaborations scope. Women’s studies programs in the United and Networks States are giving increasing attention to religion, exemplified in the Madeleva Lecture Series at Collaborative opportunities such as conferences, St. Mary’s College Center for Spirituality and the professional associations, events, and infor- multiple collaborations among Emory University’s mal networks are common in academic circles. Women’s Studies Department, Religion These opportunities are usually sponsored within Department, School of Theology, and women’s particular disciplines, and they generally include councils and centers (Appendix 4, no. 16). Many nonacademic participants only as recipients of colleges, universities, and theological schools the knowledge that is gathered and constructed cross-list courses between religious studies in academia. As reiterated throughout this report, and theology, and women’s and . academic research would benefit from greater Faculty members are sometimes cosponsored interdisciplinary effort and deeper relationship across these fields as well. In an informal poll of >> 34 The Sister Fund

women teaching in theology, religion, and wom- associations, and other networks, which connect en’s studies departments, we found this to be a women across disciplines. These same avenues growing trend. The trend is even stronger in pub- could be a resource for building stronger connec- lic events; about three-quarters of the women tions with women outside of academia. Networks in our Faith and Feminism Survey could identify of women scholars often bridge disciplines and public events on their campuses that address university affiliations to promote mutual learn- women and religion. ing, support, and public dissemination of their work. In religion, these networks are usually organized among academic women working in In 2007, Hollis College in North Carolina developed theology and religious studies. Two exemplars a new course for its undergraduate students are Harvard University’s postdoctoral program, entitled Faith and Feminism, which was designed Women’s Studies in Religion, pioneered in 1973, to help women explore the connections between and the Womanist Scholars Program of the their religious faith and their work for gender- Interdenominational Theological Center, which is based equality. run by the university’s Black Women in Church and Society department. Other examples exist out- side of religious and theological studies, though Relatively few schools have developed degree they are less common. The National Women’s programs at the intersection of women and reli- Studies Association sponsors caucuses across gion, particularly outside of theological schools. disciplines and WATER builds networks between An Internet search of over one hundred doctoral, academic and activist women (Appendix 4, no. master’s degree, and certificate programs in 18). These networks are a potential resource women’s studies found few with formal programs for broader collaboration with and outreach to that focus on spirituality or religion. Although women in nonacademic work. some of these programs offer encouragement Feminist scholars also have opportunities to and resources for students to pursue these con- exchange knowledge and ideas through pub- nections, the minimal publicity suggests that reli- lishing, as in Feminist Theology and the Journal gion is not a common area of deliberate focus for of Feminist Studies in Religion. Such publishing women’s studies programs. Some explicitly inte- is crucial for building knowledge and shared dis- grative programs do exist, such as Claremont course, as well as for enhancing the academic Graduate University’s program in Women’s credentials of individuals. Further, much of this Studies in Religion (Appendix 4, no. 17). Others work crosses boundaries among women in are sponsored by theological schools, such as diverse vocations (Reid 2000; Weems 2004). United Theological Seminary in New Brighton, Unfortunately, the availability of such resources Minnesota. Still other colleges and universi- frequently remains unknown in both public and ties work with linking organizations such as academic spheres. With this in mind, the National the Women’s Alliance for Theology, Ethics, and Council for Research on Women has held pan- Ritual (WATER) or Feminist Studies in Religion, els at its two most recent annual meetings that which jointly hosted their first summer forum on address intersections between faith, religion, and feminist theologies in 2008 for graduate students gender, and the council has expressed its open- and junior faculty (Appendix 4, no. 17). ness to collaborative research and convening possibilities. SHARE KNOWLEDGE through publications, [See Appendix 3, “Faith and Feminism-Related associations, and informal networks Conferences and Events,” pp.66.] The sharing of academic knowledge occurs primarily through books, journals, professional

35 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Conclusions

Many academic endeavors have focused on embryonic. The relation between women’s stud- women and religion in the past fifty years. These ies and religious studies is also developing. Some efforts have added to knowledge and trans- have been involved in this work for decades, but formed the methods and perspectives of reli- key insights are only now becoming rooted in gious and theological studies. The work has the popular imagination. Two such insights are that potential to inform the daily lives and social activ- we cannot fully understand women’s lives with- ism of women in many contexts. Unfortunately, out considering the role of religion, and we can- most of the work is not widely known to the not understand religion without considering how public, even when it is written in accessible it has shaped and been shaped by gendered prose. The movement toward accessibility is still concepts and realities.

This review of academic literature and collaborations raises many questions about how research on women and religion can have a stronger influence within academia and society:

• How can scholars of women and religion organize, collaborate, and share ideas across academic disciplines and fields? How can they communicate and translate their work most effectively for wider audiences? • How might scholars of diverse religious traditions, ethnicities, and class backgrounds raise awareness and respect for difference, creating spaces in which women can share and learn from difference, discover shared values, and craft shared goals? • How might academics, activists, and philanthropists learn from and with one another, thus shap- ing their research, social strategies, and programs? • How might academics and activists strengthen one another and their combined influence on mainstream scholarship and social movements?

We return to these questions in the final section of this report.

>> 36 Chapter Mary Magdalene, Anne Lamott, and Buffy the Vampire 3 Slayer: Religion and Women in Popular Culture

Key Findings 38

Mainstream Politics and the Media 38

Popular and Trade Books 40

Movies, Television, and Radio 42

Web-Based Resources 44

Conclusions 45 Healers Of Our Time: Women Faith And Justice – A Mapping Report

This overview, conducted by the Institute for Chapter 3 Women’s Policy Research (IWPR) and supple- mented by Women in Theology and Ministry, Candler School of Theology, is by no means comprehensive or fully inclusive, nor is it meant to Mary Magdalene, capture the nuances of these categories. Rather, we sought to sketch a general picture, pointing Anne Lamott, and Buffy to resources and issues for further examination. Based primarily on Internet scans of databases the Vampire Slayer: devoted to the press and media (e.g., Lexis/ Nexis, Google News, and the Religion News Religion and Women in Service) and books (Amazon.com, Powells.com), we also conducted general searches for events, Popular Culture articles, Web sites, movies, and television pro- grams. These sources were supplemented by n this chapter you will find a brief overview of interviews with individuals and groups that are how and where women and religion are dis- active in these public arenas. Icussed in politics, public life, the media, and popular culture (including books, blogs, pod- casts, movies, television, and more). Overall, in Mainstream Politics and the Media U.S. popular culture, we find little representa- tion of faith and feminism in the strictest sense, Increased attention to religion has surfaced meaning some explicit combination of women’s since the 2004 presidential and congressional involvement in organized religion and progres- elections, particularly on the part of progressive sive gender-justice activism. However, there is a political leaders. As a result, a variety of politi- growing interest in “women’s spirituality.” Books cal organizations and think tanks now devote like Eat, Pray, Love and The DaVinci Code; resources to holding events, conducting sur- TV shows like Oprah, featuring episodes with veys, and engaging in other activities related to spiritual teachers such as Marianne Williamson religion and politics. More secular groups, such and Iyanla Vanzant, have enjoyed massive as the Center for American Progress, have pro- popularity among women. This phenomenon grams devoted to religion. And faith-based orga- suggests that there is a deep hunger for alter- nizations, such as Sojourners, The Network of native ways to explore spirituality that validate Spiritual Progressives, and Faith in Public Life, women’s experiences and perspectives. One of enjoy increased visibility and credibility in their the most promising areas for future exploration religious and political work. is how to fill the void in the media and popular Much of this new work, particularly from pro- culture with representations of women’s collec- gressives, frames political issues in moral or reli- tive faith-fueled social justice work. gious language and symbolism. Often the goal

• The treatment of women’s faith and activism • Sustained interest on the part of popular cul- Key in popular culture (including the worlds of ture, politics, and the media requires access politics, mass media, trade publishing, televi- to financial and professional resources that Finding sion, film, and the Internet) reflects the gen- most women activists lack. Success, there- eral invisibility, obstacles, and disconnections fore, is dependent on investment by philan- described elsewhere in this report thropists and professionals in public relations • Little attention is given to women, faith, and and advertising gender justice. Where present, it mostly occurs in the more democratic media such as the Internet and some aspects of trade publishing

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is to provide alternative ways to talk about reli- to high rates of single motherhood among poor gion in policy and politics in ways that counter families as a form of massive family breakdown. conservatives’ dominance of religious issues in This critique does not consider the varied rea- public life. However, even in progressive circles, sons for single motherhood, such as removing women’s voices are not included in these discus- oneself and one’s children from a violent or oth- sions in representative numbers. Where women erwise detrimental relationship. Women’s per- in politics are covered in the media, they are often spectives would add much to the dialogue. reported in demeaning ways—such as the focus on Senator ’s teary response dur- Women’s public roles and conversations ing an interview, rather than on the substance of about politics, religion, and women’s issues her message as a serious presidential candidate. rarely receive the same levels of support or This section provides an overview of the treat- attention as men’s. ment of women in political debates and media Exceptions exist where progressive and mod- coverage of religion. erate women’s voices on matters of religion and politics are heard and discussed, but usu- Women are far less visible than men in ally little attention is given in major media out- political events and discussions about reli- lets. There has been sporadic coverage over the gion and moral values. years on PBS’s Religion and Ethics Newsweekly, Though women are increasingly visible in political at www.pbs.org/religion. campaigns and offices—especially with Hillary enjoyed considerable media attention for her Clinton as a candidate in the 2008 presidential book The Mighty and the Almighty: Reflections election—they continue to lack media visibility in on America, God, and World Affairs (2006). politics and religion overall. Conferences, events, While she focused few of her remarks specifically and broadcasts on a wide range of issues fea- on women, it was unusual for a woman to be ture few women as experts and spokespeople. featured as an authority on U.S. foreign policy According to a 2005 report by The White House and religion. Project, women made up only 14% of the guests Modest media exposure was given to the on Sunday morning public affairs television pro- release of What Women Really Want: How grams in the United States between November American Women Are Quietly Erasing Political, 2004 and July 2005. Furthermore, they tended Racial, Class, and Religious Lines To Change The to appear in later segments of the programs Way We Live (2005), by Celinda Lake, a lead- and were less likely to appear a second time. ing political strategist for the Democratic Party Meanwhile, women in Congress had fewer news- and Kellyanne Conway, a leading conservative paper articles published about them and were pollster and market research expert. Their book mentioned far less often in front-page, national, provocatively concluded that, based on exten- foreign, metro, business, and sports articles than sive polling of American women and excluding men were, according to Anat Maytal in her 2005 the most controversial topics of abortion and Media Report to Women. gay marriage, 80% of women agree on 80% of And yet, many of the issues being discussed in major issues, regardless of political or religious the media are integral to women’s lives, includ- affiliation. ing “women’s moral values” issues such as abor- IWPR has hosted numerous events address- tion, contraception, and marriage among welfare ing women, politics, and religion, and the recipients, along with more general issues that Pluralism Project at Harvard University hosted a disproportionately affect women, including pov- conference entitled Religion and Politics 2004: erty and health insurance coverage issues, which Women’s Votes, Women’s Voices. Other pioneer- are often promoted as the moral values issues of ing work by feminist, womanist, mujerista, and the Left. Even progressive people of faith often Asian women leaders has promoted religiously fail to sufficiently involve women in the develop- based, prowomen visions for politics and society ment of their perspectives. For instance, Jim (Lamott 2000; H. Hunt 2004; Appendix 5, no.1). Wallis (2005), a popular progressive evangelical In general, these and other efforts would benefit Christian leader, argues for programs that pro- from sustained, strategic support for commu- mote marriage among poor families. He refers nication and outreach. Support for professional 39 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

media campaigns would be particularly helpful Mass media occasionally covers the role of to enhance the visibility of events, issues, and spirituality in inspiring women’s activism. discourses that focus on women and gender This kind of coverage is generally neutral about justice. questions of women’s official religious authority. Rather, it provides examples of how women are Issues of women and religion are most motivated by, and make decisions based on, frequently discussed in mainstream media their spiritual beliefs. In many cases, it reinforces and politics when events prompt interest in women’s traditional roles in religion as nurturers new movements or controversies. and caregivers. It can, however, provide models Media events include moments that stir pub- of women translating their religious values into lic interest and discussion. Examples include less traditional forms of public life (Warren 2002; instances when women are elected to posi- CBS/AP 2005; Dornin and Murgatroyd 2006; tions of religious authority, when their actions Fears 2006; Appendix 5, no. 1). stir controversy within their communities, or when religious institutions are divided about women’s roles or woman-related issues. Jane Popular and Trade Books Fonda, famous actress and activist, made head- lines when she revealed her conversion to faith The world of popular books includes a variety of in 2001. Searches of media databases reveal a genres that engage issues of women and religion. range of events when women’s faith and activ- Offering diverse examples of women-centered ism receive media coverage, pointing to the pos- spirituality, these books assist readers in rethink- sibility of utilizing such events and moments of ing religion from women-centered perspectives interest to communicate the power of religion’s while drawing issues of women and religion into relationship with women’s empowerment in poli- the public eye. More than in other areas of popu- tics, religion, and popular culture (Brown 2003; lar culture and media, popular books offer rela- Blake 2005; Lite 2005; Darman 2006; Murphy tively diverse opportunities for readers to explore 2006; Appendix 5, no. 2). Women’s organiza- issues of women and religion. tions could attend to such moments and create media opportunities that serve their goals. Fictional and biographical books include a popular genre that tells stories of women’s Women’s most complex and ongoing experiences—whether personal, or in reli- work in religion and social structures is gious communities, sacred texts—and the rarely covered by newspapers, magazines, history of traditions. broadcast media, or other outlets. Biographies, autobiographies, and novels explor- Some examples do exist for publicizing wom- ing women’s religious lives, rituals, and practices en’s more complex religious ideas and practices have enjoyed great popularity. For example, (Appendix 5, no. 1). However, most of these have Anne Lamott has written several very popular emphasized debates over women’s rights within autobiographies based on her experiences with their religious traditions. Such coverage char- Christianity, single motherhood and recovery acteristically focuses on questions of women’s from alcoholism, including Grace (Eventually): progress (or lack of progress) toward equality Thoughts on Faith (2007), Traveling Mercies: as spiritual leaders. In contrast, coverage rarely Some Thoughts on Faith (1999), and Plan B: focuses on more complex issues of women’s Further Thoughts on Faith (2005). Other popu- faith and activism, such as what feminist, wom- lar autobiographical works featuring women’s anist, mujerista, and Asian women’s theologies journeys with religion and spirituality include Sue might contribute to religious beliefs and values, Kidd’s The Secret Life of Bees (2002) as to women’s organizing and public leadership, or well as her The Dance of the Dissident Daughter: to social transformation. One exception to the A Woman’s Journey from Christian Tradition to silence of media in relation to women and religion the Sacred Feminine (1996) and Lauren Winner’s is a series of reports at Women’s eNews entitled memoir, Girl Meets God (2002). Many of Alice “Women and Worship: Change from Within.” Walker’s books, including Anything We Love

>> 40 The Sister Fund

Can Be Saved (1997), The Color Purple (1990), Matter of Justice (2000) describes the history of and We Are the Ones We Have Been Waiting For feminist worship practices and makes practical (2006), are infused with her Buddhist and wom- suggestions for applying these principles to litur- anist convictions. And, Elizabeth Gilbert’s spiri- gies in synagogues and churches. Kathy Black tual travelogue, Eat, Pray, Love (2007) was on and Heather Murray Elkins’s Wising Up: Ritual best seller list for more than Resources for Women of Faith in their Journey a year. of Aging (2005) offers rituals for women’s rites of Books like Miriam Cooke’s (2000a) account of passage. She Who Prays: A Woman’s Interfaith the fictional Muslim woman, Hayati, or the prolific Book (Jensen and Harris-Watkins 2005) short stories of Jewish women (Antler 1991) offer provides interfaith feminist readings, , a fictional yet historically accurate view of how and rituals for daily worship. faith is interwoven into women’s lives. In other A number of books integrate African American cases, fiction provides alternative narratives of religious sensibilities with such contemporary well-known stories. This includes a wide range of traditions as and Mental Science, Jewish women’s Midrashim (Hyman 1997) and including Susan L. Taylor’s In the Spirit (1993) such imaginative retellings of biblical narratives and Lessons in Living (1995), as well as numer- as The Red Tent (Diamant 1997). One reviewer ous books by Iyanla Vanzant. Other books link of The Red Tent said that this genre provides Christianity with what has been referred to as a window into what religious texts and stories the African Tradition of Deep Thought, such might be if “written by God’s daughters, instead as Linda James Myers’ Blessed Assurance: of her sons” (Hudson 1998). Reviews, blogs, and Deep Thought and in the Tradition essays on the Internet suggest that these stories and Wisdom of Our Ancestors (2004). Several inspire women readers to explore their own rela- authors, such as Sobonfu E. Somé, in her books tionships to religion and spirituality (Appendix 5, The Spirit of Intimacy: Ancient Teachings in the no. 1). Ways of Relationships (1997) and Falling Out The most popular recent fictional example of of Grace: Meditations on Loss, Healing and this genre is The DaVinci Code (2003), ironically, Wisdom (2003) and Luisah Teish in Jambalaya: written by a man. More than 60 million copies The Natural Woman’s Book of Personal Charms of Dan Brown’s book were sold worldwide, and and Practical Rituals (1985), present rituals based it was translated into 44 languages. The book, on indigenous or New World African traditions and the subsequent movie, generated substan- to Western audiences. Prolific author Starhawk tial discussions in the media and on the Internet, brings goddess worship, feminist earth-based exploring the controversies around the fictional spiritualities, and European pagan traditions, book’s thesis, which suggested the existence of such as , to popular audiences in such a revisionist conspiracy to suppress the role of books as The Spiral Dance (1979) and The Earth women and the “divine feminine” since the early Path (2004). days of the Church. The book’s plot, based on the Some works focused on women’s spiritual idea that Jesus Christ married Mary Magdalene practices are inter-religious explorations, such and had a child, was especially provocative. as Sera Beak’s The Red Book: A Deliciously Unorthodox Approach to Igniting Your Divine Several writers have developed women- Spark (2006). This book is directed at invoking centered practices for prayer and ritual. spirituality in the “twenty-something” audience of Meant to encourage and equip women for inno- young women and explores Hindu and Buddhist vations in their personal and congregational traditions, dotted with personal stories and sug- practices, several publications retrieve ancient gested practices. practices, create new practices, or develop woman-shaped resources for prayer, music, and Some popular books highlight religious ritual. Some are rooted in specific religious identi- women telling and interpreting their sto- ties, while others transcend those differences or ries, values, and visions. take an approach seen to be “spiritual but not Written by academics, women clergy, lay religious religious.” Janet R. Walton’s Feminist Liturgy: A women, and even women without religious affili-

41 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

ation, these religious reflections usually combine texts and women figures. While some of these narrative with discourse. Inherent in this writing books avoid controversial issues of women’s is the belief that all women’s voices and expe- rights and roles, others actively repudiate the riences matter. This writing is particularly pow- goals and strategies of feminist movements erful because it upholds diversity and connects (Curtis 1999; Stack 2000). to the daily grist of women’s lives. This writing’s Conversely, another genre in conservative focus is designed to share life and give strength Christian publishing criticizes religious leaders to others, support women’s religious leadership and theologies that deny religious authority to (Ahmed 2000; Aldredge-Clanton 2003; Chittister women, encouraging equality in ministry and 2004, 2005; M. Hunt 2004; Abdul-Ghafur 2005; other forms of public life. Frequently penned by Appendix 5, no. 2), or emphasize the political scripturally and politically conservative women aspects of women’s experiences with religion, and men, this writing argues for equality in stressing the history and potential of women’s many areas of women’s lives, including ministry. faith-based activism (Buchanan 1997; Zaman These writers also tend to support women in the 1999; Lamott 2000, 2005; Caiazza 2005; workplace, asserting that Christian women can Appendix 5, no. 2). simultaneously be mothers, professionals and The idea that religious women’s values can ministers. Interestingly, they support this while help revitalize women’s activism in the United also holding traditionally conservative views States is upheld in this work. And some authors of politics and controversial social issues. One have gone further, inspiring women to translate example is found in J. Lee Grady’s 10 Lies the religious values and priorities into public life in Church Tells Women: How the Bible Has Been tangible ways (Bolen 1999, 2005; H. Hunt 2004; Misused to Keep Women in Spiritual Bondage Morrison and Dykstra 2005; Caiazza 2006; (2000) and 25 Tough Questions about Women Appendix 5, no. 2). Women activists would ben- and the Church (2003). Grady argues that women efit from expanded resources like these, particu- should be given equality as ministers and should larly works that encourage them to translate their be supported as equals at work and in politics. central values into meaningful patterns of daily life and activism for the common good. In many cases, this involves translating academic work Movies, Television and Radio into more accessible and practical language. It might also involve documenting the stories and Due to the success of a few recent movies work of activists, as several have already done and television shows about issues of religion with and Mother Teresa. and spirituality, analysts suggest that studios will be producing more films or programs with Popular books from “conservative” com- religious content in coming years. In 2006, Fox munities take divergent approaches to Films established a production company called issues of women and religion, sometimes Fox Faith. The company is devoted to produc- encouraging traditional relationships and ing films that reflect Judeo-Christian values, and roles and sometimes offering alternative other studios are also pursuing this type of work perspectives. (Muñoz 2006). Also, Krista Tippett’s Speaking of Two of the publishing genres that reinforce wom- Faith, carried weekly by more than 200 National en’s traditional roles and values are Christian Public Radio stations, has successfully pre- evangelical romance novels and evangelical sented diverse conversations about what the self-help books (Wick 1999). Debate exists as program refers to on its Web site as “religion, to whether these romance novels encourage meaning, ethics, and ideas” in a thoughtful way submissiveness in relationships or offer “genu- since 2003. Episodes of Speaking of Faith are ine encouragement in . . . the direction of love” available online and can be downloaded as (Barrett 2003). Evangelical self-help books give a podcast (www.speakingoffaith.publicradio. guidance regarding women’s stories and life org). As cinematic focus continues to develop, experiences, providing lessons from religious women concerned with faith and women’s ability

>> 42 The Sister Fund

to effect change should monitor the portrayals of tinuously evident on television is in devotional religion and women’s lives and, as much as pos- programs and channels, including the Christian sible, promote depictions of women that stress Broadcasting Network and the Christian the complex textures of their lives and contribute Television Network. Many of these networks directly or indirectly to their empowerment and include programs or segments devoted to religious value. women’s spirituality. Many also include women preachers, including the popular Joyce Meyers, Religion and women are increasingly vis- Juanita Bynum and Paula White. Though their ible in popular television programming. prominence as women leaders in the arena of Most mainstream entertainment media has kept public, evangelical religion is novel, they do not religion at a distance (Belief.net 2003; Levantry generally promote changes in women’s traditional 2004). In recent years, however, some highly roles. The focus of their sermons, conferences, visible programs have involved leading-women and books is on personal salvation and the value characters who explore faith and their rela- of women’s traditional roles in the family. tions with the Divine, including Saving Grace, Touched by an Angel, Buffy the Vampire Slayer, Films that address issues of faith and Joan of Arcadia, and Seventh Heaven (Appendix social activism are largely documentaries 5, no. 3). All of these shows have nondenomi- outside of mainstream moviemaking. national religious overtones and symbolism, Few mainstream films embrace themes that are most of which are Christian. Women’s relations even indirectly relevant to faith and feminism. with other religious traditions like Buddhism, Two recent exceptions are The DaVinci Code Hinduism, and Islam are still largely missing from (2006) and Persepolis (2007), an award-winning television, however, as are some of the complex animated film about a young Muslim woman struggles that women have experienced within coming of age after the Iranian Revolution. Other their religious traditions and communities and in feature films that portray women in religious roles their civic involvement. include Sister Act I (1992) and II (1993), and The Preacher’s Wife (1996). Talk shows also discuss issues of women’s Meanwhile, a handful of independent docu- spirituality and life patterns. mentaries that deal with issues related to women ’s show is a notable example of and religion have been produced in recent years how the content and focus of talk shows can (Appendix 5, no. 4). Pray the Devil Back to be informed by women’s daily spiritual prac- Hell (2008) features the efforts of Christian and tices. It focuses on nourishing women’s inner Muslim women in Liberia to create a large peace selves through reading, reframing, and reflec- movement. The movement ended the second tion. Emphasizing the pursuit of , civil war in that country and laid the groundwork wholeness, and respect for oneself and others, for the election of Ellen Johnson Sirleaf, the first these values are tied to Oprah’s concept of God. woman president of an African state. Acting Applying them to public life as well, Oprah calls on Faith: Women’s New Religious Activism in on viewers to extend this self-improvement to America (2005) chronicles the lives of three activ- their families and communities. Highlighting her ist women–a Muslim, a Hindu, and a Buddhist. own and other women’s stories, Oprah’s spiri- Though this film is shown by universities and tuality is quite influential, given her popularity religious denominations rather than popular and prominence. Her “Live Your Best Life Tour” theaters, it has enjoyed a wide viewership. The in 2001 was completely sold out, and she has Education of Shelby Knox (2005) was a PBS been the inspiration for a book called The Gospel documentary about a devout Christian teenage According to Oprah (Nelson 2005). girl who “becomes an unlikely advocate for com- prehensive sex education, profoundly changing Religious programs and networks often her political and spiritual views along the way.” explore women’s spirituality, but usually A variety of mostly older films and videos por- in ways that support women’s traditional tray women in diverse traditions. Women and roles. Islam (1993) argues for a feminist interpretation One area where religion is explicitly and con- of Islam. Religions of the Book: Women Serving 43 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Religion (1991) traces women’s religious roles in Mormon feminists (feministmormonhousewives. Judaism, Christianity, and Islam. And Women org), Christian lesbians (www.sisterfriends- and Spirituality: Goddess Remembered (1999) together.org), and ecoeminists (eve.enviroweb. examines pre-Christian, goddess-centered reli- org). Concurrently, the ability to create larger, gions and contemporary women’s spirituality more pluralistic communities of women around movements inspired by them. issues of faith and feminism on the Web remains untested. A potentially powerful method for women to collaborate on religion and social Web-Based Resources activism would be Web sites designed for mutual learning and collaboration on issues of common The Internet offers a democratic and accessible concern. In addition, social-networking sites like place to explore issues of faith and social activ- MySpace, Facebook, and Gaia (which is particu- ism, while providing a public forum for communi- larly oriented toward spiritual- and social-change cation and conversation. It has potential to build interests) allow users to form globally accessible community among women of all ages, though online interest groups, and could facilitate such it does raise questions of access, whether due collaborations. Other public and religious sites, to socioeconomic conditions or cultural values. such as Sojourners (www.sojo.net) and On Faith Web-based approaches to communication, (http://newsweek.washingtonpost.com/onfaith), however democratic, can never be fully inclusive, are ripe to offer daily or weekly active com- but they are more accessible than most media. munication on matters of particular concern to Several large compilations provide opportuni- women. This kind of work could be particularly ties to explore social justice and transformation; potent among younger women, who tend to others engage women in various religious com- have more knowledge of, and active relationship munities; and still other sites, such as Beliefnet. with, Web-based resources. com, include sections on women’s issues and resources (Appendix 5, no. 5). The Web provides opportunities to explore Also, many of the organizations included in questions of women’s religious identities Appendix 3, pp. 54, feature Web sites with and values. extensive resource listings. Run by universities and individuals interested in women and religion, these sites include anno- A growing number of online communities tated bibliographies, blogs, essays, and aca- are dedicated to sharing women’s experi- demic work. Harvard Divinity School’s Women’s ences and stories about religion and social Studies in Religion Program offers an extensive activism. site with resource links (www.hds.harvard.edu/ The Web has the ability to bring together women wsrp). Other Web sites focus on specific inter- around shared experiences and concerns, using ests or religious traditions. The following lists a interactive technologies such as blogs and few of these sites: Women’s Ministries of the chats to gather stories and thoughts. We can Episcopal Church Center, Muslim Women’s already see the connective power of such Web League, Café (an online magazine of the Women sites as hercode.org and faithandfeminism.org, of the Evangelical Lutheran Church of America), both sponsored by The Sister Fund (Appendix and Feminist Mormon Housewives. Womanist 5, no. 5). Other connective sites include the scholar Renita Weems has a blog entitled Circle of Concerned African Women Theologians Something Within that advertises itself in the fol- (www.thecirclecawt.org); North American lowing way: “For Thinking Women of Faith About Council for Muslim Women (www.pluralism.org/ Matters of Church, Race, Gender, Sex, Values, research/profiles/display.php?profile=74029); Culture, Justice, Spirituality and, oh yeah, God.” and PANAAWTM—Pacific, Asian, and North Other Web resources are found on woman-ori- American Asian Women in Theology and Ministry ented pages within a larger Web site. Many of (www.panaawtm.org). these sites are relatively low tech and infrequently There are additional Web resources that updated because of volunteer staffing. serve specific groups of women, for example, Organizations devoted to women’s activism in

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religion provide resources and encourage con- These findings on women and the media raise versation through the Web. In many cases, the questions about how individuals, organizations, organizations that run these Web sites overlap and philanthropists can create deeper and with those profiled in the activism section of this broader conversations about women in religious report. Their sites increase the visibility of their and public activity: work, but the cited resources may be limited. Rarely interactive, they do provide information on • How can we raise the visibility of women’s upcoming conferences and events. They offer voices in debates over moral values, religion, women the ability to learn more about issues of and politics that are currently occurring in polit- religion, gender, and social activism. Women can ical life? Can women transform these debates also connect with other women of similar inter- to offer new models for change, and to avoid ests, both nationally and internationally (Appendix the polarizing tendency of leaders to claim that 5, no. 5). they represent “core” values and “truths” better than their opponents? • What kinds of women might carry the most Conclusions power and authority into those debates? • How might deeper, more complex conversa- Women have made inroads in promoting con- tions be encouraged in the mainstream media versations about religion and feminism in a vari- about women’s faith and activism? ety of popular culture venues, including books, • Popular publishing offers a range of genres for film and broadcast media, and the Internet. The engaging religion and women’s issues–through Web in particular provides exciting opportunities fiction, memoirs, practical guides for life and for cross-pollination between diverse groups. Yet liturgy, and policy-focused books. How can these conversations about women and religion we build on these resources most effectively? primarily occur outside of mainstream public life. Can these be linked to other areas of popular They are on the margins of the media, where culture, to encourage more activity in movies, they are generally given cursory treatment with- television, and other forms of media? out the depth of attention that could encourage • How might new language, imagery, and con- a broad, complex conversation and amplify the versations be introduced into television and voices of women. movies as they increasingly speak to religion and women? • What strategies could encourage conversations around religion and women on the Internet? How might this medium bring women into new forms of community?

We revisit these questions as we now turn to recommendations in the final section.

45 << Recommendations for the Future

Can You Imagine What Would Happen If 47

Final Thoughts 48 The Sister Fund

• Experienced activists would mentor and Healers of Our support a new generation of budding activists to encourage long-term change? Time: Women, Many organizations involving women of faith and social passion have leaders who have devoted their Faith, and lives to these issues. They now need to ensure that this work does not end as leaders retire in the com- Justice ing years. Mentoring younger activists ensures con- tinuity of this important work while ushering in fresh Recommendations perspectives, new networks, language, and strate- for the Future gies for social change on behalf of women. • Activists would build alliances between religious and secular women to support their diverse purposes and to develop stronger collaborations for comprehen- sive change? hristian, Jewish, Muslim and other faith- Cross-categorical networks generate complex un- inspired women activists and scholars derstanding of issues, fresh interpretations, and a Care involved in transformative work. Yet broader scope of influence for both—as well as in- women committed to joining their religious or creased solidarity to strengthen each other’s work. spiritual convictions with progressive social jus- tice activism encounter obstacles that include • Religious leaders might work vigorously a dearth of opportunities to collaborate across to support women’s empowerment, both communities and arenas of work; meager re- inside and outside their official struc- sources to support their organizations and ac- tures? tivities; minimal visibility and influence in public The moral authority held by religious institutions life; and the long, slow process of achieving their can transform women’s empowerment in religious goals. This recommendations section builds on communities, politics, economic life, and the wider some of the more specific suggestions offered culture. To undo the damage of centuries of oppres- throughout this chapter. We encourage women sion, religious leaders must continually engage in from every community to infuse their work with historical critique and ongoing reflection of women’s information from this report, to entertain the pro- contributions and leadership. Religious leaders are posals below, and to generate additional strate- in a particularly good position to build support in gies for change. congregations, judicatory structures, and social The recommendations we have take the form service offices for women’s religious leadership. Ev- of both a question and then a declaration. eryone will benefit from the passion, innovation, and dedication that religious women bring to their com- munities.

Can you imagine what • Leaders of progressive and social change would happen if: movements could include women’s advancement and empowerment among • Activists would explore additional ways the central goals of their work? to build collaborations among diverse Women must continually demand inclusion. In addi- women who are devoted to religious faith tion, leaders in politics and religion should put wom- and social activism? en’s priorities, lives, and empowerment at the center We need to build stronger connections. Common of their efforts. This is especially true for groups divides—between religious and secular women, ac- that hope to mobilize women around political or tivists and academics, ethnicity and social class- social change. es—need to be bridged. Collaborations will require developing attitudes and new language and strate- • Activists, political leaders, and philan- gies for organizing. thropists would work together to develop

47 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

strategic, sustained, and well-resourced • Philanthropists would boldly fund activism public relations to raise the visibility of at the nexus of women and faith? women’s issues? Both individual and institutional funders are needed Developing a branded campaign for women’s issues to focus on and make a serious commitment to this could effectively alert the public to the concerns of transforming vision. women’s lives, inspiring new activism. Because public relations is costly in time and money, philanthropy will need to play a central role in developing this work, Final Thoughts as will professional planners and strategists. The world of faith and feminism is large, active, • Collaborations between activist women and inspiring. It encompasses the work of women and leaders of public media would create in religious and social service, academia, politics, new opportunities to engage the public the media, and popular culture. It is manifested with issues of women, religion, and social in conversations about women’s roles in religion, change? the role of religious women in social movements, Commercial success can coexist with efforts to ad- and even the relevance of women’s values to dress topics of women and faith. One venue for po- politics. The diversity of events, partnerships, tential change is the major Hollywood film studios. movements, publications, and accomplishments Others are publishing houses, television shows, and described in this report point to an important rea- making greater use of the Internet. Activists can son why most people are not occupied in the make better use of strategic events to gain news combined agenda of women, religion, and social coverage, and they can also pursue models that activism, at least in visible ways. This work is have successfully reached large audiences in the widely dispersed and under-resourced. Women past, such as publishing fiction or producing inspi- involved in these diverse areas have their hands rational programs. Again, working with profession- als in these fields and finding new sources of funding full with their respective goals and efforts, which would be important to the success of this work. leaves little time and resources to engage one another, particularly when they live and work • Time and resources were devoted to iden- in different communities and come from differ- tifying and equipping spokespeople for ent backgrounds. Further, their work has limited women, religion, and social activism? support from religious, political, philanthropic, Visible spokespeople can help win the respect of es- and even women’s movement institutions. tablished leaders and further women’s social justice Even with these limitations and challenges, causes on many levels. New leaders may need assis- our research reveals that the work of enhancing tance from publicists and others with public speak- women’s agency–their amazing ability to effect ing, engaging the media, and political strategizing. change–is alive and well. What we need now is to join hands and ideas, concerns and hopes, • Academics and activists would develop diagnoses and dreams, words and actions, more opportunities to share their knowl- strategies and wisdom, prayers and courage. edge and experiences with one another? The social justice work emerging is vibrant and Academic women’s efforts to develop tangible laden with potential. The women who have contributions from complex research and theoriz- been cited in this study have demonstrated over ing could be developed and supported more widely. and over again that their works, rooted in faith Feminist scholars of religion could produce guides and feminism, have the ability to transform and for holding conversations about issues of faith and heal many of the ills plaguing our culture. Even activism and facilitate those conversations with with limited resources, women of faith are mak- activists in the field. Respectful collaboration on ing an undeniable difference in their communi- practice-oriented and publically disseminated ties around the globe. Imagine our world, in the work can contribute to overcoming the traditional not-too-distant future, if these incredible women academic divides. Activists and civic leaders need were adequately funded and networked. to create opportunities to share their wisdom and draw academic women into conversation. Bridging these disciplines will be transformative for all par- ticipants and their work. >> 48 Appendixes

Appendix 1: The Faith and Feminism Survey of Activism 50

Appendix 2: Overview of Additional Sources 52

Appendix 3: Samples of Faith and Feminism-Related Organizations and Events 54

Appendix 4: Samples of Women’s Academic Discourse 68

Appendix 5: Samples of Women in Popular Media 74

Appendix 6: Reference List 78 Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Appendix 1: could choose to participate (or not) based on a The Faith and Feminism Survey wide range of factors, including their attraction of Activism to (or disinterest in) terms such as “faith” and “feminism,” their knowledge or evaluations of The Sister Fund and IWPR, and many other rea- Methodology and Demographics sons. In addition, our findings were limited by the scope of The Sister Fund’s and IWPR’s mailing In 2006, The Sister Fund commissioned The lists, which were not designed for this purpose Institute for Women’s Policy Research (IWPR) to and are likely skewed toward highly educated, conduct a mapping study of the field of faith and upper-income women, given the populations feminism. Between May 15 and July 24, 2006, involved in our work as a philanthropic founda- IWPR fielded an online questionnaire on activ- tion and a research institution, respectively. On ism pertaining to both faith and feminism. The a basic level, we do not know what the uni- questionnaire had two main goals: (1) to identify verse of activists combining faith and feminism existing work combining faith and feminism, and looks like—is it more or less racially or religiously (2) to capture, on a basic level, the motivations, diverse than the overall U.S. population? Is it, accomplishments, resources, and difficulties fac- too, skewed toward women with higher educa- ing women within their work on these issues. tions or incomes? Answering these questions, in The questionnaire was developed by IWPR in order to develop a more representative sample conjunction with The Sister Fund and primarily for this project, would require a far more compre- circulated through both organizations’ electronic hensive, rigorous, and expensive set of method- mailing lists, with an initial distribution of approxi- ologies than we could pursue, given limitations mately 6,000 e-mail addresses. Many of these of time and money. At the same time, the ques- original recipients came from lists devoted to tionnaire gives an interesting snapshot of women issues of religion or faith and women, but most working on issues related to faith and women’s did not, as they were included in IWPR and The empowerment—what work they do, why they do Sister Fund’s general mailing lists. The research- it, and with whom. ers also targeted several specific constituen- Overall, 548 women (and no men) answered cies by reaching out to organizations with larger the questionnaire and 348 completed every mailing lists that could distribute the announce- question. Among these respondents, 250 identi- ment. These included the following groups: the fied the organizations where they pursue activ- Women’s Alliance for Theology, Ethics and Ritual ism; these women represent over 170 different (WATER); the American Academy of Religion’s groups and institutions. distribution lists for feminist and womanist schol- Respondents were 34% mainline Protestant, ars; the National Women’s Studies Association; 19% Catholic, 16% Jewish, 5% evangelical Pacific, Asian, and North American Asian Women in Theology and Ministry (PANAAWM); lists of reli- Christian, 3% Muslim, 2% Buddhist or Hindu, gious activists with the National Alliance for the and 22% other, including women from Unitarian Advancement of Colored People (NAACP) and , Unity, , Quakerism, the Southern Christian Leadership Conference unaffiliated spiritualities, and others. Another (SCLC); the Justice for Women Working Group of 5% had no religious identity. These numbers the National Council of Churches of Christ; and are somewhat more diverse than those in the the National Council of Women’s Organizations. United States as a whole. According to the The survey can be compared, in a sense, to a American Religious Identification Survey, 76.5% series of one-on-one interviews obtained through of Americans overall are Christian, with 24.5% a snowball sample. Catholic and 52% Protestant (mainline Protestant We cannot claim that the findings from the and evangelical Christian). Another 1.3% of questionnaire are statistically representative of Americans are Jewish, 0.5% are Muslim, 0.4% the United States as a whole or even of activists are Hindu, 0.5% are Buddhist, and 0.3% are involved in religion and gender equality. As an Unitarian Universalist. Approximately 14% have online tool, it is clearly limited by who has access no religious identity (Kosmin, Mayer, and Keysar to computer time, hardware, and knowledge. 2001). Thus our sample includes a smaller Self-selection, too, is an issue. Respondents proportion of Christians than the U.S. popula- >> 50 The Sister Fund

tions, with larger proportions of women who are 4) What proportion of the women you work with Jewish, Muslim, and from other faith identities. identify with each of the following racial or eth- Respondents to the questionnaire were 83% nic groups? white, 6% African American, 4% Latina, 2% • White/Caucasian Asian American, 4% Native American, and 1% • Black/African American Arab American. These numbers are less diverse • Hispanic/Latina overall than the U.S. population, which is 69% • Asian American non-Hispanic white, 13% Hispanic, 12% African • Native American American, 4% Asian American, 0.7% Native • Arab American American, and .42% of Arab descent (U.S. • Other Department of Commerce 2003, 2004a, 2004b). Our sample includes a larger proportion of white, 5) What proportion of the women you work with Native American, and Arab American women identify with each of the following religions? but a smaller proportion of Hispanic, Black, and • Mainline Protestant Asian American women. Again, we do not know • Evangelical Christian how representative this sample is of overall activ- • Roman Catholic ism combining faith and feminism. • Jewish • Muslim • Hindu Questions Posed • Buddhist • Other 1) Are you involved in any activities engaging in • None issues of women and faith? 6) If you have marked “other” for either of the 2) What kinds of activities do you or your orga- questions above, please specify. nization pursue around women and faith? Please check all that apply. 7) Do you work with economically disadvantaged • Providing direct services to women within women? (yes/no) In what way? a religiously oriented setting • Within a religious context, doing or 8) Why have you chosen to do this work? empowering women’s activism around social change 9) Have you encountered any difficulties in this • Within a religious context, doing or inspir- work? (yes/no) If so, what kinds? ing advocacy for women • Advocating for specific changes on behalf 10) What is the most challenging or innovative of women in your denomination/faith iden- movement you have been involved in? tity and/or all faiths • Encouraging interfaith dialogue among 11) In your work, where do you see the great- women est need for support? How might funders, • Other, please specify women’s organizations, researchers, or other groups better help your efforts? 3) Please add some description of your activities. 12) Please provide the following contact infor- mation: (name, organization, address 1, address 2, city/state, zip code, phone, fax, email address)

13) Please enter your Web site address, if you have one.

14) Can we contact you for more information about your work? 51 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

15) Do you partner in this work with other individ- Appendix 2: uals or organizations? (yes/no) If so, whom? Overview of Additional Sources

16 If there is an individual or organization you Database on Faith and Feminism think we should contact, please provide con- tact information for them here. (name, orga- A second resource used to conduct the over- nization, address 1, address 2, city/state, zip view was a database amassed by IWPR of orga- code, phone, fax, e-mail address) nizations, individuals, literature, events, and pop culture resources within the field of faith and 17) Please enter a Web site for this organization, feminism. This database was compiled based on if you know it. several sources: contact lists used by IWPR and The Sister Fund in their related work in research 18) If you have contact information for a sec- and grant making; Internet searches and online ond individual or organization, please pro- searches of publication and media databases; vide it here. (name, organization, address 1, recommendations by existing contacts for addi- address 2, city/state, zip code, phone, fax, tional individuals and groups to connect with; e-mail address) and, of course, the questionnaire. IWPR also conducted an informal survey of academics to 19) Please enter a Web site for this organization, assess collaborations and major developments if you know it. in research and writing about issues related to women and religion or spirituality. Supplemental We are interested in understanding the sex, race, research was later performed by Emory University, and religious backgrounds of respondents. If including additional Internet searches, academic possible, please answer the following questions research, and online searches of publication and about yourself. All answers are voluntary. media databases. Again, the resulting database is not a complete list of resources, activities, 20) What is your sex? (male/female) or individuals involved in issues of religion and women’s empowerment, but, like the question- 21) What is your race or ethnicity? naire, it provides a snapshot. Check all that apply. • White/Caucasian • Black/African American • Hispanic/Latina Interviews with Innovative Leaders • Asian American To ensure that the voices of women of color • Native American and the smaller U.S. religions were a significant • Arab American part of our analysis, IWPR supplemented the • Other, Please Specify questionnaire with individual interviews target- ing women of color and organizations they work 22) What is your religious identity? with. Participants in the interviews were chosen • Mainline Protestant from respondents to the questionnaire, based on • Evangelical Christian their descriptions of their work and their willing- • Roman Catholic ness to be contacted about it. They were chosen • Jewish with two criteria in mind. First, IWPR wanted to • Muslim explore the experiences of women of color, who • Hindu are less well represented in the questionnaire • Buddhist sample than in the U.S. population, in order to • None ensure that their voices were heard. Thus, the • Other, Please Specify invitation list included women of ethnicities not yet represented. Second, IWPR was interested in 23) What is your age? hearing about particularly innovative approaches to faith and feminism. Overall, these two 24) What is your occupation? >> 52 The Sister Fund

criteria corresponded closely, as some of the The women interviewed thus far are Christian, most exciting and pioneering work in this area is with the exception of one rabbi. Their ethnicities led by women of color. are Caucasian (20), African and African American IWPR researchers contacted participants (12), and Asian and Asian American (2). based on these criteria to learn more about The oral history method includes several ele- their experiences, successes, and views on how ments: formal and semiformal presentations; best to support their work in future program- two to four semistructured interviews; collections ming. The insights collected within the interviews of published and unpublished materials by and are included here, both in the content of the about the women; and analysis, interpretation, overall report and in the profiles of individual and public sharing. For this study, the Candler organizations. School of Theology analyzed the women’s oral histories to discover their interlocking com- mitments to faith and social activism. Though Oral Histories they analyzed all 95 interviews, they gave par- ticular attention to the fourteen African, African A third resource was the Oral History Project of American, Asian, and Asian American oral histo- Candler School of Theology, which is used in the ries (a total of 42 presentations and interviews). first major section of the report to amplify the The purpose was to enlarge the ethnic diversity questionnaire analysis. The Oral History Project of the overall study and to amplify the question- gathered 95 interviews and presentations with naire and other research findings of this report thirty-four women–full sets from nineteen women, with an in-depth collection of life stories. plus one or more interviews with fifteen others. The heart of the project is to gather life stories, with the purpose of learning from women who Web Search have lived strong lives and have helped shape religious communities and culture. The research A fourth resource was an Internet search of team used the following criteria in selecting the more than 200 organizations that bring women oral historians: together to address intersections of faith and social activism. These organizations are world- • Women who lead by their moral authority—by wide, interfaith, and highly diverse. Some are their integrity and example sponsored formally or informally by a faith tra- • Women of courage who have persistently chal- dition or a group of women within a tradition. lenged, changed, or sustained traditions in Some are sponsored by ecumenical or interfaith their communities bodies. Some focus on social action and are not • Women who have faced tragedy, adversity, or explicit in their mission statements and Web sites obstacles about the religious perspectives or motivations • Women who represent diverse geographies of women who participate. The research team (rural, urban, and suburban); ethnicities; theo- discovered the faith commitments of these orga- logical and political views; ages (over 40); and nizations through sources beyond the Web sites, ministries (both ordained and lay). Diversity such as brochures or personal contacts. These also includes women whose influence is quiet Web sites have informed the entire report, espe- and localized, as well as those known widely cially the last section on public media. A sam- for groundbreaking leadership. ple of the organizations is offered in Appendix 6, focusing particularly on those within the United States.

53 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Appendix 3 Balm in Gilead Samples of Faith and Feminism- Works with thousands of Black churches nation- Related Organizations and Events ally and internationally to advocate for Black women regarding HIV/AIDS and cervical cancer. Richmond, VA Women’s Faith-Based (804) 644-2256 Social Justice Organizations www.balmingilead.org and Programs Black Church and Domestic Violence U.S.-Based and -Focused Institute, The Provides church support, advocacy, and capac- Advancing Women Professionals and the ity development to empower and protect victims Jewish Community of domestic violence, hold abusers accountable, Promotes leadership of women professionals and promote healing and wholeness in African- within Jewish institutions at national and local American communities. levels. Atlanta, GA New York, NY (770) 909-0715 (212) 869-9700 www.bcdvi.org www.advancingwomen.org Catholics for Choice Audrey Johnson and Myrtle Magee Works in partnership with reproductive health, Ministries interfaith, and reform groups Educates and equips women of the African that share commitment to safe, legal reproduc- Diaspora to reach their full potential in church, tive health care; affirms moral capacity for women civic, and social arenas; takes strong stand to make sound decisions about their lives. against racial and , poverty and Washington, DC moral decay. (202) 986-6093 Humble, TX www.catholicsforchoice.org (281) 31A-JAMM www.ajammministries.com Christians for Biblical Equality Composed of individuals and church members Alliance of Faith & Feminism from more than 80 denominations who believe Unites secular and religious activists and move- that the Bible, properly interpreted, teaches ments by creating opportunities for dialogue, fundamental equality of men and women of all such as events and Web-based booklets on ethnicities and all economic classes. rotating topics related to faith and feminism. Minneapolis, MN York, PA (612) 872-6898 (717) 880-6257 www.cbeinternational.org www.faithfeminism.org Church Women United Anglican Women’s Empowerment Works through UN office, as well as local chap- Through the Office of Women’s Ministries at ters, to organize events, to produce publications, The Episcopal Church Center, provides tools, and sponsor awards for Christian women. resources, and forums to empower Anglican New York, NY women around issues of equality, peace, and (800) 298-5551 justice. www.churchwomen.org New York, NY (212) 922-5346 www.episcopalchurch.org/women

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Damaris Project, The Evangelical Lutheran Church of America Story-based discussion group provides women Through Justice for Women program, challenges with resources for starting conversations in their and seeks to eradicate sexism in the church and personal circles and communities about wom- in society. en’s lives and the teachings of Jesus. Chicago, IL Dallas, TX (773) 380-2281 www.damarisproject.org www.elca.org/Our-Faith-In-Action/Justice/ Justice-for-Women.aspx Dorothy’s Place Only emergency walk-in shelter for street women Faith in Place (FiP) in Monterey County, CA. Provides a safe, non- Teaches congregations how to promote clean judgmental, nurturing space for women through energy and sustainable farming in Illinois. its Women Alive! program. Chicago, IL Salinas, CA (312) 733-4640 (831) 757-3838 www.faithinplace.org www.dorothysplace.org/empowering_ women.asp FaithTrust Institute Provides religious leaders and community advo- Drisha Institute for Jewish Education cates with tools and knowledge they need to World’s first center for women’s advanced address religious and cultural issues related to study of classical Jewish texts, places women abuse. in leadership positions within Jewish communi- Seattle, WA ties across the world, and sponsors women’s (206) 634-1903 empowerment programs. www.faithtrustinstitute.org New York, NY (212) 595-0307 The Hamdard Center www.drisha.org Through the Shelter for Domestic Violence Program, offers housing and support services The Emancipation Institute to Muslim women who are survivors of domestic Links prison ministries and outreach programs to abuse. incarcerated women to transform the women’s Addison, IL lives both in and out of prison. (630) 835-1432 Guilford, CT www.hamdardcenter.org (203) 458-3244 www.emancipationinstitute.org Hour Children Multifaceted family service provider committed Evangelical and Ecumenical Women’s to the loving care of incarcerated mothers, ex- Caucus offenders, and their children, providing short- Supports, educates, and celebrates Christian and long-term support services. feminists from many traditions; encourages and Long Island City, NY advocates the use of women’s gifts in all forms of (718) 433-4724 Christian vocation; provides educational oppor- www.hourchildren.org tunities, networking, and mutual encourage- ment. Jewish Orthodox Feminist Alliance Indianapolis, IN Advocates for meaningful participation and equal- [email protected] ity for Jewish women in family life, synagogues, www.eewc.com houses of learning, and communal organizations to the full extent possible within Jewish law. New York, NY (212) 679-8500 www.jofa.org

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Jewish Women’s Archive Muslim Women’s Institute for Research and Presents the stories, struggles, and achieve- Development ments of Jewish women in . Provides hunger relief, health education, and Brookline, MA transitional services to new immigrants; does (617) 232-2258 interfaith work. www.jwa.org Bronx, NY (718) 960-2262 Las Hermanas www.mwird.org Contributes to the development of mujerista the- ology, a theological school of thought that uses Muslim Women’s League religious understandings to provide a culturally Sponsors programs for girls and explores scrip- appropriate context for Latina feminist herme- tural interpretation concerning women’s roles in neutics. Islam. San Antonio, TX , CA (212) 740-4812 (626) 358-0335 www.mwlusa.org LILITH Magazine “Independent, Jewish & Frankly Feminist” maga- National Council of Churches USA zine charts Jewish women’s lives with exuber- Through Women’s Ministries and the Justice for ance, rigor, affection, subversion and style. Women Working Group, seeks to promote jus- New York, NY tice and leadership among women within the (212) 757-0818 NCC, its member churches and society at large. www.lilith.org New York, NY (212) 870-3407 Ma’ayan: Torah Studies Initiative for www.ncccusa.org Women Community-based program helps women study Nazareth Housing traditional Jewish texts. Supports the needs of families, especially women Newton, MA with children and those most vulnerable to eco- (617) 581-6831 nomic or ethnic disparity, in obtaining stable and www.maayan.org safe housing. New York, NY Magdalene/Thistle Farms (212) 777-1010 Residential community founded by a chaplain for www.nazarethhousingnyc.org women with a history of prostitution, abuse, and drug addiction. Thistle Farms is a cottage busi- NETWORK ness where residents create natural bath and Founded by forty-seven Catholic nuns, body products. NETWORK is a progressive voice within the Nashville, TN Catholic community that has been influencing (615) 322-4783 Congress in favor of peace and justice for more www.thistlefarms.org/founder.html than thirty years. Washington, DC Mercy Center (202) 347-9797 Community center, offers programs and services www.networklobby.org that empower women to reach their full potential and become agents of change. Ntosake program at Gamaliel South Bronx, NY Leadership training program for women to (718) 993-2789 develop a strong public voice. www.mercycenterbronx.org Chicago, IL (636) 891-8004 www.gamaliel.org/Ntosake

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Pacific, Asian, and North American Asian S.A.R.A.H. Women in Theology and Ministry (Spiritual and Religious Alliance for Hope) Brings together Asian women who are interested Interfaith women committed to empowering in theology and ministry. community through dialogue, community ser- Berkeley, CA vice, and panel discussions by conforming to the (510) 459-5123 highest values of all faiths. www.panaawtm.org Southern California www.sarah4hope.org Rainbow Center Provides services for Korean Christian women Satyana Institute fleeing domestic violence. Through the Power of Reconciliation program, Flushing, NY addresses need for women and men to collabo- (718) 539-6546 rate, taking a spiritually grounded approach to transforming gender injustice. Redeemed Outreach Ministries Boulder, CO Promotes self-worth and quality of life among (303) 588-7715 women, girls, and their families worldwide. www.satyana.org Rosedale, NY (888) 398-0569 Shalom Task Force www.redeemedoutreach.org Offers a rabbinically endorsed means to provide abused women with confidentiality, professional- Religious Coalition for Reproductive ism, a sympathetic ear, and advice. Choice New York, NY Develops prochoice sermons and religious edu- (888) 883-2323 cation curricula, provides resources for counsel- www.shalomtaskforce.org ing services, and supports prochoice networks of clergy and lay leaders. Tahirih Justice Center Washington, DC Baha’i-inspired, provides pro bono direct legal (608) 827-9668 services and social and medical service referrals www.rcrc.org to immigrant women and girls fleeing gender- based violence and persecution. Resource Center for Women & Ministry in Falls Church, VA the South (703) 575-0070 Provides resources and sponsors programs on www.tahirih.org , spirituality, feminism, and social jus- tice. Transitional Housing BARN Durham, NC On the grounds of a St. Benedictine monastery, (919) 683-1236 provides housing, supportive services, life man- www.rcwms.org agement skills, and financial education for home- less women and their children. Sacred Place, A Bristow VA Fosters a deeper spirituality among incarcerated (703) 369-1325 women in Connecticut in order to help them lead www.barninc.org responsible, spiritually enriched lives that are drug-free and crime-free. Turning Point East Lyme, CT Addresses needs of Muslim women and children (860) 739-4518 through crisis intervention, individual and group www.asacredplace.org counseling, advocacy, outreach, education, and training. Flushing, NY (718) 883-9400 www.turningpoint-ny.org 57 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Visitation House Ministries Dedicated to making a difference in the lives of Coalition of professional and social activist economically poor women and their families. Muslim women representing a broad spectrum San Antonio, TX of human rights, and social justice interests. [email protected] New York, NY www.vhmin.org (212) 576-8875 www.womeninislam.org Voices of Sophia Works toward the reformation of the Presbyterian Women Transcending Boundaries Church (USA) into a discipleship of equals, and Began in September 2001, interfaith dialogue focuses on challenges to the full participation of with monthly meetings of over 50 women. women in the life of the church. Syracuse, NY Sante Fe, NM [email protected] www.voicesofsophia.org www.wtb.org

WISDOM (Women’s Interfaith Solutions for Women’s Advocate Ministry Dialogue and Outreach in Metro Detroit) Provides active outreach, crisis intervention, Gives women opportunities to listen to one referral and supportive services to incarcerated another, respect one another’s differences, and women and their children, the majority of whom take action toward change. are at the Rose M. Singer Correctional Facility at Bloomfield Hills, MI Riker’s Island. www.interfaithwisdom.org New York, NY (212) 280-7320 WITNESS www.womensadvocateministry.org Through The Women’s Leadership Institute, prepares women for leadership in the Church Women’s Alliance for Theology, and addresses feminist theology and and Ritual spirituality. Networks feminists in religion through programs, Holland, MI workshops, conferences, and consultations. (616) 395-7876 Offers feminist, faith-based resources, including www.witnesschange.org research, counseling, spiritual direction, liturgical planning, and an extensive resource library. WOMB (Women Organizing, Silver Spring, MD Mobilizing and Building) (301) 589-2509 Promotes Black women’s health (spiritual, physi- www.hers.com/water cal, emotional and economical), economic devel- opment, relationship building, and education. Women’s Interfaith Institute Brooklyn, NY Provides variety of interfaith activities through (718) 237-4612 which women of spirit can express their beliefs, www.destinyconference.netfirms.com/ form a community for action and leadership womb.htm development, and find loving support. Seneca Falls, NY Women-Church Convergence (315) 568-1726 A coalition of autonomous Catholic-rooted orga- www.womensInterfaithinstitute.org nizations and groups raising a feminist voice and committed to an ekklesia of women that is par- Women’s Islamic Initiative in Spirituality ticipative, egalitarian, and self-governing. and Equity (WISE Initiative) coordinated by Falls Church, VA American Society for Muslim Advancement (703) 671-6712 Empowers Muslim women to fully participate www.women-churchconvergence.org in their communities and nations, amplifying their voices at all levels of political, economic, religious, and social discourse. Committed to >> 58 The Sister Fund

working toward the establishment of a global Con-spirando Shura (religious) Council comprising Muslim Empowers women in the areas of , women scholars and activists. spirituality and theology in Latin America. New York, NY Santiago, Chile (212) 870-2552 www.conspirando.cl www.asmasociety.org/wise Ecumenical Women at the United Nations Women’s Ordination Conference Consists of churches and ecumenical organiza- Promotes feminist theologies and practices in tions at the United Nations, focuses on religion the Roman Catholic Church; works for women to and human rights from a gender perspec- be ordained as deacons, priests, and bishops. tive, through the Commission on the Status Fairfax, VA of Women. (703) 352-1006 New York, NY www.womensordination.org (212) 808-5360 www.ecumenicalwomen.org Women’s Theological Center Global Women of Faith Network, an initia- Addresses issues of social justice from a faith tive of the World Conference of Religions and spiritual perspective. Cultivates leadership for Peace among women from diverse communities, shar- Trains women religious leaders to assume ing tools for working authentically across differ- increasingly visible leadership roles in transform- ences of race, class, sexuality, religion, etc. ing conflict, promoting peace, and advancing Boston, MA sustainable development. (617) 585-5655 New York, NY www.thewtc.org (212) 687-2163 www.wcrp.org/initiatives/women/index Young Women’s Christian Association Fights for racial justice and women’s economic HandCrafting Justice advancement through its hallmark programs. Project of Sisters of the Good Shepherd, part- YWCA USA is both the oldest and the largest ners with women living in poverty around the women’s organization in the United States. Its world by showcasing and selling their handcrafts global network, World YWCA, is over 150 years at colleges, churches, women’s groups, and old and includes 125 countries worldwide. community events. Washington, DC (718) 204-0909 (202) 467-0801 Astoria, NY www.ywca.org www.handcraftingjustice.cedris.org

Women’s FAITH-BASED Social KARAMAH: Muslim Women Lawyers for Human Rights Justice Organizations Fights for issues related to domestic and global and Programs human rights for Muslims. Washington, DC 20036 International (202) 234-7302 www.karamah.org Asian Women’s Resource Centre for Culture and Theology Potohar Organization for Development Community of Asian women involved in theology Advocacy and ministry, holds conferences and meetings, Sponsors faith and feminism workshops in rural and publishes a theological journal, In God’s Pakistan. Image, and newsletter, womenet. Ithaca, NY [email protected] Kuala Lumpur, Malaysia www.globalgoodspartners.org/ [email protected] producers_poda www.awrc4ct.org

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Sisters in Islam FAITH-BASED ORGANIZATIONS Promotes women’s rights within the framework That Have Supported Women’s of Islam through research, advocacy, legal ser- Activism vices, and public education. Petaling Jaya Selangor, Malaysia Auburn Media [email protected] Lifts religious voices that speak passionately on www.sistersinislam.org.my political and social issues with a respect for reli- gious freedom and religious diversity. Tanenbaum Center for Interreligious New York, NY Understanding (212) 662-4315 Through Middle East-North Africa Women’s www.auburnmedia.org Peace Initiative, channels resources and publicity to individual religious women in East-North Africa Beautitudes Society, The who risk their lives to bring peace to their com- Develops and sustains emerging Christian lead- munities. ers at seminaries and divinity schools to build New York, NY a progressive network for justice, compassion, (212) 967-7707 and peace. www.tanenbaum.org/wpi.html Santa Barbara, CA www.beatitudessociety.org Women, Faith, and Development Alliance Collaborative campaign to strategically place Evangelicals for Social Action women at the center of international economic Promotes Christian engagement, analysis, and policy implementation by way of a partner- understanding around major social, cultural, and ship among 100+ global faith, women and public policy issues. development organizations. Cofounded by the Wynnewood, PA Washington National Cathedral, InterAction, (484) 384-2990 Women Thrive Worldwide, and World Conference www.esa-online.org of Religions for Peace. Washington, DC Faith in Public Life (202) 537-3184 Provides advanced communications and orga- www.wfd-alliance.org nizing tools to progressive faith leaders and organizations. Women for Afghan Women Washington, DC Works to secure Afghan women’s rights within (202) 435-0260 the framework of Muslim law to protect them www.faithinpubliclife.org against domestic violence, forced marriage, , rape, honor killings, etc. Flushing, NY (718) 321-2434 www.womenforafghanwomen.org

Women Living Under Muslim Laws International network provides information, sup- port, and a collective space for women whose lives are shaped, conditioned, or governed by laws and customs said to derive from Islam. [email protected] www.wluml.org/english/index.shtml

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Faith Voices for the Common Good United Church of Christ Promotes greater public awareness for a shared Provides leadership for members to establish vision among diverse religions, utilizing advanced justice and equality for women in all parts of technologies. the world. It endorsed the Beijing Platform for Oakland, CA Action and maintains a strong link to the United (510) 459-5123 Nations. www.faithvoices.org Cleveland, OH (216) 736-3868 Interfaith Alliance, The www.ucc.org/women National nonpartisan “advocacy voice of the interfaith movement” promotes democratic val- ues, defends religious liberty, challenges hatred Women’s SECULAR ACTIVIST and religious bigotry, and reinvigorates informed ORGANIZATIONS That Have civic participation. Supported Women’s Faith-Based Washington, DC Activism or Research (202) 238-3300 www.interfaithalliance.org Association for Women’s Rights in Network of Spiritual Progressives, The Development Seeks to foster a “New Bottom Line of love, gen- Connects, informs, and mobilizes people and erosity & ecological sensitivity in our economy, organizations committed to achieving gender education, media, & government”; challenges equality, sustainable development, and wom- the misuse of God & religion by some on the en’s human rights. Conducting Resisting and Religious Right and religiophobia among some Challenging Religious advo- on the Left. cacy research project. Berkeley, CA [email protected] (510) 644-1200 www.awid.org/go.php?pg=challenge_ www.spiritualprogressives.org fundamentalisms

Progressive Muslims Union Backline A grassroots organization providing a forum and Provides direct access for women and their loved voice for North American Muslims who wish to ones to get support, information, and discussion pursue a progressive intellectual, social, and related to abortion; hosts national, toll-free talk political agenda. line with trained volunteers, many of whom are women of faith. [email protected] Portland, OR (888) 493-0092 Sojourners/Call to Renewal Seeks to proclaim and practice the biblical call to www.yourbackline.org integrate spiritual renewal and social justice. Washington, DC Center for the Advancement of Women (202) 328-8842 Dedicated to research-based education and advocacy for women; produces the Women www.sojo.net on Religion Survey on how women define the influence of religion upon their attitudes toward Tikkun Leil Shabbat Independent prayer groups (minyanim) orga- issues that most affect their lives. nized by young Jews across the United States, New York, NY in which women can lead prayers and read the (212) 391-7718 Torah. Services are inclusive of women and men, www.advancewomen.org gay or straight. www.tikkunleilshabbat.blogspot.com

61 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Institute for Women’s Policy Research White House Project, The Through Religion, Politics and Women’s Public Aims to advance women’s leadership in all com- Vision, conducts research and outreach that iden- munities and sectors by filling the leadership tifies values motivating women’s public activism pipeline with a richly diverse, critical mass of and strengthens collaborations between women women. With SheSource.org and Auburn Media, activists in religious and secular organizations. is training a faith and feminism speakers bureau. Washington, DC New York, NY (202) 785-5100 (212) 261-4400 www.iwpr.org/Politics_Religion_ www.thewhitehouseproject.org PublicVision/Home.htm Women’s Action for New Directions National Council of Women’s Organizations Empowers women to act politically to reduce Includes 200+ women’s organizations pursuing violence and militarism, and to redirect exces- policy and activism to address issues of concern sive military resources toward unmet human to women, including family and work, economic and environmental needs. Created Faith Seeks equity and education. Has many faith activist Peace project to train women of faith activists. groups in membership. Atlanta, GA Washington, DC (404) 438-6598 (202) 293-4505 www.wand.org www.womensorganizations.org Women’s eNews National Council for Research on Women News source dedicated to covering issues of Network of 100+ leading U.S. research, advo- particular concern to women and providing wom- cacy, and policy centers; collectively generates en’s perspectives on public policy. Produced evidence-based information that promotes the Women and Worship and Women and Islam advancement of women and girls. article series on women and religion. New York, NY New York, NY (212) 785-7335 (212) 244-1720 www.ncrw.org www.womensenews.org

Sakhi for South Asian Women Women’s Research and Education Institute Through Faith-Based Initiative, highlights the role Connecting the Dots . . . Women, Religion, and of spirituality and faith in the decision-making Public Policy, a collaboration with faith-based and healing process that domestic violence sur- organizations to discuss policy within a feminist vivors undertake. context, and integrate experiences and efforts New York, NY of faith-based groups with policy and academic (212) 714-9153 research to encourage public-sector policies that www.sakhi.org/learn/policy.php increase women’s equality. Arlington, VA South Asian Network (703) 812-7990 Reaches out to faith-based communities regard- www.wrei.org/ConnectingtheDots.htm ing the issue of domestic violence. Creates opportunities for dialogue among male leaders in the South Asian community on the subject. Artesia, CA (562) 403-0488 x113 www.southasiannetwork.org

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PHILANTHROPIES That Have Ford Foundation Supported Activism For and Through Religion, Society and Culture pro- Among Women of Faith gram, funded projects focused on women and religion. Atlanta Women’s Foundation New York, NY Part of Faith, Feminism and Philanthropy Initiative, www.fordfound.org/fields/religionand is Georgia’s only public foundation focused solely culture/overview on the needs of women and girls. Atlanta, GA Foundation for the Advancement of Women (404) 577-5000 in Religion www.atlantawomen.org Raises funds for women who are involved in progressive scholarship and practice related to Boston Women’s Fund religion. Organized African American Women Faith-Based Washington, DC Philanthropy initiative. Published Expanding (202) 390-7006 the Circle . . . An African American and Asian www.womeninreligion.org Women’s Perspective on Giving that focused on Black women’s faith-based giving circles. Global Fund for Women Boston, MA Through Rights within Religious and Cultural (617) 725-0035 Traditions initiative, supports projects by women www.bostonwomensfund.org working to promote women’s rights within their own faith communities and cultural traditions. Dallas Women’s Foundation San Francisco, CA Part of Faith, Feminism and Philanthropy (415) 202 7640 Initiative, invests in education and training, health www.globalfundforwomen.org care, economic sustainability, domestic violence protection, and pregnancy prevention programs Jewish Women’s Foundation of for women and girls. Metropolitan Chicago Dallas, TX Funds programs on behalf of Jewish women in (214) 965-9977 need in the United States and abroad. www.dallaswomensfoundation.org Chicago, IL (312) 357-4850 Dobkin Family Foundation www.juf.org/women/jwf.aspx Jewish foundation, funds feminist programs, advancing women and girls’ roles for a more Mary’s Pence inclusive society. Catholic organization, collects and distributes New York, NY funds for the self-empowerment of women (212) 440-0800 throughout the Americas. [email protected] Staten Island, NY (718) 720-8040 Faith Partnerships www.maryspence.org Through Sisters of Faith Initiative, encourages collaborations among grantmakers, religious New York Women’s Foundation groups, and the government in addressing pov- Part of Faith, Feminism and Philanthropy Initiative, erty. Focuses on “sister work, spirit work and works to transform the conditions of poverty and strategic (philanthropic) work.” to create an equal and just future for low-income Raleigh, NC women and girls in the five boroughs of NYC, (919) 834-8335 and helps them achieve sustained economic www.faithpartnerships.orgindex.htm security through expanded opportunities. New York, NY (212) 261-4586 www.nywf.org

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Sister Fund, The ACADEMIC INSTITUTIONS Funds grassroots organizing and scholarship; with Women-Centered Religious hosts events and other projects that give voice Programs to the work of women of faith engaging issues of gender justice. Published the Something New American Academy of Religion is Emerging report, an archive of the Faith and Hosts networks such as The Women’s Caucus Feminism Dialogues series. in Religion, and Religious New York, NY Reflection Group, Lesbian-Feminist Issues in (212) 260-4446 Religion Group, and Womanist Approaches to www.sisterfund.org Religion and Society Group, and other groups www.faithandfeminism.org that meet at AAR’s annual meetings and com- municate electronically throughout the year. Texas Muslim Women’s Foundation Members are largely faculty at colleges, universi- Supports Muslim women in developing their ties, and divinity schools. identity and making significant contributions to Atlanta, GA society through community activism, providing a (404) 727-3049 role model for Muslim youth, and setting a stan- www.aarweb.org dard for themselves. Richardson, TX Auburn Theological Seminary (972) 880-4192 Through Women’s Multifaith Program, provides www.tmwf.org programs and educational initiatives to cultivate, sustain, and inspire women to have meaningful Third Wave Foundation encounters with women from other traditions. Feminist, activist foundation, supports young New York, NY women and transgender youth ages 15 to 30 (212) 662-4315 working toward gender, racial, economic, and www.auburnsem.org social justice; funded faith-based groups under Reproductive Health and Justice Initiative. Barnard College New York, NY The Center for Research on Women hosts a series (212) 228-8311 of lectures, panel discussions, and conferences www.thirdwavefoundation.org exploring a wide range of feminist and social jus- tice issues, including religion. In 2007, the center Women’s Funding Network hosted a Women and Religion exhibit. Through Faith, Feminism and Philanthropy New York, NY Initiative, establishes a rapprochement between (212) 854-2067 women’s faith-based organizations and the www.barnard.columbia.edu/crow women’s funding movement. Oakland, CA Boston University (510) 435-6048 Through Center, promotes www.wfnet.org structures and practices that empower women and honor diversity, through research, educa- Women’s Fund of Western Massachusetts tion, support, and advocacy. Part of Faith, Feminism and Philanthropy Initiative, Boston, MA dedicated to increasing resources and opportu- (617) 353-3075 nities for all women and girls in the four counties www.bu.edu/sth/shaw of Western Massachusetts. Easthampton, MA (413) 529-0087 www.womensfund.net

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California Institute of Integral Studies Harvard Divinity School Through Women’s Spirituality Program, offers Through Women’s Studies in Religion Program, womanist, feminist, and postcolonial approaches the first program to focus on the interdisciplin- to an active spirituality and ecosocial vision of ary study of women and religion focuses on peace, justice, and sustainability. research that expands the base of knowledge San Francisco, CA about women in religion. (415) 575-6100 Cambridge, MA www.ciis.edu/academics/wse.html (617) 495-5705 www.hds.harvard.edu/wsrp Claremont Graduate University The first program focused on the intersection Interdenominational Theological Center, of women’s studies and religion in the United The States. Offers a Master’s and PhD in Women’s Through Black Women in Church and Society Studies in Religion. and its Womanist Scholars in Religion Program, Claremont, CA facilitates inclusion and full participation of Black (909) 621-8085 women in the life and work of the church and the www.cgu.edu/pages/1016.asp larger society. Atlanta, GA Emory University (404) 527-5713 Through Women in Theology and Ministry www.itc.edu/pages/wsp/WSPHome.htm Program in the Candler School of Theology, pro- motes scholarship and programs that support, Journal of Feminist Studies in Religion consult with, and advocate for lay and ordained The oldest interdisciplinary, inter-religious femi- women and their communities. nist academic journal in religious studies. Atlanta, Georgia Cambridge, MA (404) 727-4180 (617) 384-8046 www.candler.emory.edu/ACADEMIC/WTM/ www.fsrinc.org index.cfm New York Theological Seminary Graduate Theological Union Through Resource Center for Women & Ministry, Through new Program for Women’s Studies in supports ordained and lay women in ministry; Religion, offers certificate in women’s studies conducts conferences and symposia. in religion and theology, drawing upon diverse New York, NY voices, experiences, academic disciplines, and (212) 870-1215 faith traditions. www.nyts.edu Berkeley, CA [email protected] Pluralism Project at Harvard University www.gtu.edu/about/academic-centers- Through Women’s Network Initiative, offers a programs-and-affiliates/wsr series of multireligious consultations with women leaders, activists, and academics, accompanied Hartford Seminary by focused research, local convenings, and the Through Women’s Leadership Institute, presents creation of a documentary film named Acting curricula with feminist perspectives on scripture, on Faith: Women’s New Religious Activism in theology, psychology, spirituality, ritual, and lead- America. ership. Cambridge, MA Hartford, CT (617) 496-2481 (860) 509-9500 www.pluralism.org/women www.hartsem.edu/academic/wli.htm

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San Francisco Theological Seminary Auburn Theological Seminary and Women Through Doctorate of Ministry with International Center Stage – “God’s Troublemakers: How Feminist Emphasis, invites theologically trained Women of Faith are Changing the World” panel women who are leaders in their churches and addressing young women’s redefinition of reli- communities to share together in a global learn- gious activism. New York, NY, April 16, 2008. ing community representing a wide variety of Christian traditions, with a majority of participants Brandeis University Feminist Sexual Ethics from Asia, Africa, Latin America, and Eastern Project – “Beyond Slavery: Overcoming Its Europe. Religious and Sexual Legacy” conference. San Francisco, CA Waltham, MA, Oct. 15-16 2006. (800) 447-8820 *865 web.sfts.edu/index.asp Christians for Biblical Equality – “Sent to Preach the Gospel: Women and Men Using their Gifts for the Great Commission,” International Through Women, Religion and Globalization Symposium on Gender and Mission. Toronto, Project, explores relationship between women ON, July 18-20, 2008. religious practitioners and political, economic, and social developments, both locally, around Church Women United – 2008 Ecumenical the world, and in the larger context of interna- Women’s Gathering conference. Independence, tional affairs. , June 19-22, 2008. New Haven, CT www.yale.edu/macmillan/wrg/about.htm Council on Foundations – “Faith and Feminism: a Paradox or Blueprint for Bold Philanthropy?” panel at leadership summit. Washington, DC, Faith and Feminism-Related May 2008. CONFERENCES and EVENTS Harvard Divinity School – “Religion and the American Association of Religion – Annual Feminist Movement” conference. Boston, MA, meeting. Chicago, IL, Nov 1-3, 2008. November 1-3, 2002.

American Jewish Congress’ Commission Interchurch Center – “Women in Religion in the for Women’s Empowerment – “American/ 21st Century” conference. NY, NY, Oct. 2006. Israel Dialogue” brought together American and Israeli feminists. Tel Aviv, Israel, May 2006. Jewish Orthodox Feminist Alliance – Passion and Possibility: 10th Anniversary International The Association of Theological Schools Conference on Feminism and . New –Women in Leadership in Theological Education York, NY, Feb. 2007. annual conference. Pittsburgh, PA. Jewish Theological Seminary – “For There American Society for Muslim Advancement is Hope –Gender and the ” con- –“Women’s Islamic Initiatives in Spirituality and ference to honor the memory and legacy of Dr. Equity” (WISE) conference. New York, NY, Nov. Tikva Frymer-Kensky. New York, NY, Oct. 21, 2006 and Malaysia, spring 2009. 2007.

Association for Women’s Rights in Las Hermanas – Las Hermanas Tejedoras Development – “Faith, Feminism and the Del Futuro – Weavers of the Future Biennial Power of Love” session at international forum. National Conference. New York, NY, Oct. 2007. Bangkok, Thailand, Oct. 2005. “Faith, Feminism and the Power of Love, Part II” session at The Power of Movements conference. Cape Town, South Africa, Nov 14-18, 2008.

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National Council for Research on “REVEAL: Young Women Defining the Women – “Faith, Feminism, and Academe: Divine” interfaith conference for emerging young Where Are the Connections?” panel at annual women spiritual leaders. New York, NY, Spring conference. Atlanta, GA, May/June 2007. And, 2009. “Working at the Intersections of Faith, Gender, and Religion” panel at annual conference. New Seattle Pacific University – “Religions and York, NY. June 6, 2008. : Countering Mutual Silence,” one-day conference. Seattle, WA, April 2008. National Women’s Studies Association– Annual conference features Catholic Interest Spelman College – “Sisters of African Descent: Group, Jewish Women’s Caucus, and Connecting Spirituality, Religion, and Vocation” Feminist Spirituality Group. Cincinnati, OH, conference. Atlanta, GA, Sept. 2006. June 19-22, 2008. Washington National Cathedral – Sacred New York Theological Seminary – “Called Circles, biennial conference exemplifying “fourth by God: Developing Leadership Strategies for wave” of feminism, with women’s activism Women in Ministry.” New York, NY, June 2007. grounded in love, compassion, and community connection. Feb. 16-17, 2007. Omega Institute – Women and Power and Enlightened Power conference series address- Women’s Alliance for Theology, Ethics and ing women’s . Rhinebeck, Ritual and Feminist Studies in Religion NY. Held in the fall annually. – “Making the Connections: Claiming Our Past—Envisioning Our Future Together” forum. PANAAWTM – “For Such a Time as This: Washington, DC, June 2008. Empire, Globalization and the Church” annual conference bringing together Asian and Asian World Forum for Democratization in American women religion scholars and academic Asia – biennial conference. Manila, Philippines, administrators. Burlingame, CA, April 2008. September 19-21, 2007.

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Appendix 4: ence as slaves and outcasts. Hagar, Abraham’s Samples of Women’s Academic slave, bears him a son (Ishmael) and is later Discourse sent away when Abraham’s wife, Sarah, has a son of her own (Isaac). With no resources at 1. Critiquing the oppression and exclusion her disposal, Hagar beseeches God for help of women in religious traditions and insti- and receives a vision that guides her to nour- tutions ishment. Williams sees the story of Hagar as a tale of God’s support for an outcast. She also • In The Church and (1968), argues that “liberation in the Hagar stories is not one of second-wave feminism’s first critiques given by God; it finds its source in the human of Christianity, Mary Daly examines Catholic initiative . . . [Even today] many Black women texts, histories, and philosophies to argue have testified that ‘God helped them make a that the Church’s historical and contempo- way out of no way’ ” (Williams 1993, 4-6). rary is both profound and misguided. She argues, for example, that 3. Recovering and building upon a redeem- the Church has emphasized biblical texts that able past support women’s oppression while downplay- ing evidence that Christ had an egalitarian • Elisabeth Schüssler Fiorenza (1992) argues that approach to gender. early Christianity carved out egalitarian roles • Rosemary Radford Reuther traces the develop- for women, but Biblical stories of Jesus were ment of Christian concepts of women’s moral selected much later to support theological inferiority in Sexism and God-Talk (1983). She approaches that downplayed women’s roles, shows, for instance, that the story of Eden was in part to make the Christian message more translated into the principle that women are acceptable within a patriarchal culture. morally weak and thus unable to dependably • Elaine Pagels (1981) argues that the second- exercise moral authority. century Gnostic texts, which were found in Egypt in the twentieth century and deliberately 2. Reconstructing religious traditions to left out of the , reveal a diversity reflect and engage with women’s experi- of opinion in early Christianity about the roles ences of women. She, too, argues that Biblical texts were based more on sociopolitical concerns • Esther Broner and Naomi Nimrod’s The than on consensus-based doctrine. Women’s Haggadah (1994) infuses the Jewish • Riffat Hassan (2004) argues that Islam’s empha- Passover seder with elements that address sis on direct, unmediated connections to Allah women’s oppression. For example, partici- is in conflict with the oppressive treatment of pants recite the Plagues of Women, including women in religious practices and values, and rape, breast cancer, unequal pay, and battery, that the Qur’an protects women’s rights and rather than the traditional Ten Plagues sent to equality. warn the Egyptians of God’s retaliation for their • Asma Barlas (2002) analyzes the development treatment of the Jews. of ideas about religious authority and knowl- • Kate Ott, Melanie Harris, Jenna Tittsman, edge in Islam to show how Muslims came to Teresa Delgado, and Rachel A. R. Bundang read inequality and patriarchy in the Qur’an and presented a paper at a November 2007 panel use it to justify patriarchal religious and social given for the American Academy of Religion structures. Barlas argues that the Qur’an’s in Boston titled “Bound for Justice: Engaging teachings do not support patriarchy, but rather Womanist Theory and the Parallel Concerns affirm gender equality. of How Women’s Bodies Are Signified from Womanist, Latina, Asian and White Feminists’ 4. Developing new spiritualities: abandon- Perspectives.” ing traditional faith identities and seeking • Delores Williams, a womanist Christian theo- alternatives logian, reinterprets the Hebrew Bible story of Hagar as African American women’s experi- • Daly’s walkout of Harvard Memorial Church >> 68 The Sister Fund

(1971) demonstrated her official cutting of ties the New Moon Festival (1996) offers original with organized religion. She also invited other prayers as well as Jewish women’s prayers women to remove themselves from an institu- from different time periods, translated from tion that did not want women, thereby becom- Hebrew and Yiddish. Falk introduces these ing liberated from the limitations of Christianity. and suggests them as alternatives to traditional She continued this accent in her writing there- prayers that are patriarchal in focus. after. • Rita M. Gross rejects Christianity because of 6. Contextualizing women’s contributions its doctrine of exclusivity, the idea that Jesus is the only way to salvation. She argues that • Delores Williams (1987) argues that woman- Christianity cannot overcome the damage ism deepens feminist approaches by giving caused by this doctrine, and explains that womanist scholars “the freedom to explore the Buddhism, despite its sexist practices, can particularities of Black women’s history and “revalorize” religion, bringing it closer to “its culture without being guided by what white own fundamental values and vision,” which are feminists have already identified as women’s egalitarian (1993). issues.” She raises issues of access to power, • Carol Christ, in Rebirth of the Goddess (1998), survivalism, and slavery as distinct and integral summarizes the many ways that women inter- to African American women’s experiences in pret the idea of the goddess, and she outlines ways they are not for white women. the importance of the feminine divine for her- • Laura E. Donaldson and Kwok Pui Lan (2002) self and other women. She argues that femi- call for feminist theology to look beyond national nist “thea-logy” must root its theory in women’s borders. A Native American and a Chinese experiences. woman who was raised in British-controlled Hong Kong, Donaldson and Kwok argue that 5. Proposing liberative practices for women feminist theology must recognize the intersec- tions among gender, religion, and colonialism • Ada Maria Isasi-Díaz (1992) critiques the hierar- to avoid replicating the “ ‘colonial gaze’ of tra- chical relationship between Catholic clergy and ditional Western theology” (3). laity and argues that the Church’s attempts to “mystify” the sacred are a way to estab- 7. Honoring difference lish control. She argues that mujerista theol- ogy democratizes the sacred by locating its • Isasi-Díaz, in Mujerista Theology (1996), argues source in everyday life experience and provid- that supporting and empowering Hispanic ing examples of woman-centered liturgies. In women’s daily struggle for meaning are cen- other works, she proposes practical pathways tral to mujerista theology. Isasi-Díaz describes to building justice. her own experience of self-discovery, explor- • Cherry Kittredge and Zalmon Sherwood (1995) ing what it means to live as an outsider and provide a guide to liturgies and rituals for gay, oppressed “other.” She stresses the importance lesbian, bisexual, and transgendered communi- of interaction and involvement with women at ties in their collection, Equal Rites: Lesbian and the grassroots in developing methodologies for Gay Worship, Ceremonies, and Celebrations. mujerista theologies. • Sheila Redman’s “‘Remember the Good, Forget the Bad’: Denial and Family Violence in 8. Overcoming gaps a Christian Worship Service” (1992) examines the role of Protestant churches in perpetuating • Anne Braude’s Transforming the Faiths of Our violence against women and children through Fathers: Women Who Changed American denying violence and sentimentalizing mother- Religion (2004) is a powerful effort to write for hood. Redman provides suggestions to min- diverse academic and activist audiences. The isters for intervening and addressing women’s book includes essays by activists and academ- needs. ics exploring women’s spirituality and religious • Marcia Falk’s The Book of Blessings: New women’s roles in U.S. women’s movements. Jewish Prayers for Daily Life, the Sabbath, and It grew from a conference on religion and the 69 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

feminist movement at Harvard Divinity School in focusing on what they like about their religion, 2002. Both the conference and book illustrate comparing religious inequality with inequal- the kind of work that could build stronger con- ity elsewhere, or, most often, appealing to a nections between activists and academics. capacity to change tradition by working subtly within its structures. Women generally see rela- 9. Studying religious identity tionships as more important to their religious experiences than institutional hierarchies; thus, • Resnick Dufour (2000) analyzes how Jewish their concern for inequality is muted in favor of feminist women use Jewish, spiritual, and fem- those relationships. inist criteria to decide whether they will accept certain religious practices or beliefs. Her find- 10. Studying changes in women’s religious ings suggest that people judge practices and leadership teachings based on multiple identities before including them in their self-understandings. • Mary Ellen Konieczny and Mark Chaves (2000) • Lori G. Beaman (2001) explores how Mormon evaluate differences between the congrega- women negotiate their identities. She finds a tions of men and women clergy to find that wide range of opinions about women’s labor women’s congregations are more likely to be force participation, the concept of male head- generally under-resourced than men’s. They ship, and the priesthood. She also finds that also find that woman-headed congregations traditionalist Mormon women frequently sup- are most prevalent among African American, port at least practical arguments for women’s nondenominational churches. Similarly, Paul paid labor, transform the idea of male head- Sullins (2000) finds that female clergy are over- ship to mean partnership and teamwork, and represented in the lower ranks and experience downplay the importance of the priesthood by ongoing discrimination. framing it as work with little reward. • Karol Maybury and Sarah Chickering (2000) • Marie Griffith (2000) highlights the relationship find that men are more likely to evaluate suc- between secular feminists’ and conservative cessful female pastors as less effective in their Evangelical Christian women’s perspectives on sermons. women’s empowerment. She argues that sec- • Carl and Dorothy Schneider (1997) find that in ular feminist dismissal of conservative women remote Catholic churches, nuns and women in of faith smacks of classism and anti-religious lay leadership are becoming de facto priests, prejudice, urging secular feminists to consider because it is difficult to find priests to run the possibility that submission may be a form churches or administer sacraments. of empowerment for some women, allowing • Steven M. Cohen and Judith Schor (2004) find them to stop trying to be the same as men, in that female rabbis serve in smaller congrega- order that they may truly be themselves. She tions and earn less than their male colleagues. also draws out important similarities and con- They also have less stable careers, get fewer nections between secular feminists and con- interviews in their job searches, and are more servative evangelical Christian women. likely to hear negative remarks about their gen- • John Bartkowski and Jen’nan Ghazal (2003) der and age within congregational settings. find that both conservative evangelical Christian Notably, Cohen and Schor’s work was com- and Muslim women interpret ostensibly patri- missioned by the Rabbinical Assembly of the archal traditions in empowering ways. For Conservative Movement, exemplifying a suc- example, traditionalist evangelicals claim that cessful partnership between researchers and they are liberated by submission to men, since practitioners. they will not have to concern themselves with nondomestic decisions. Within Islam, tradition- 11. Studying the role of religion in women’s alists describe the veil as an energizing symbol public participation of devotion to Allah. • E.W. Ozorak (1996) argues that most religious • Elizabeth Cady Stanton’s 1892 address to the women perceive gender inequality in their U.S. Congressional Committee of the Judiciary, religious institutions, which they deal with by entitled “The Solitude of Self,” in which she >> 70 The Sister Fund

linked existential dimensions of women’s lem, based on evidence that clergy are slow to spirituality to women’s political advancement, condemn violence and at times hold women arguably laid a far-reaching foundation for the responsible. But many religious women who merger of faith and feminism. For reference: are abused value religion as central to their gos.sbc.edu/s/stantoncady1.html. lives; thus, models of assistance that reject • Jenny Irons (1998) investigates the recruit- or avoid religion are unlikely to break cycles ment, motivations, and participation of Black of abuse. Nason-Clark recommends that reli- and white women during the civil rights move- gious institutions and secular support services ment in Mississippi. She finds that both were develop integrated referral networks. often recruited into the movement through • Kathleen Tangenberg (2003) argues that, religious institutions; however, this phenom- although “faith-based” initiatives are associ- enon was stronger for Black women. Further, ated with conservatives, women working at she discovers that Black women tended to be the grassroots of social work in so-called “con- more involved at the grassroots level, whereas servative” religious organizations offer ideas national religious organizations more often that frequently align with feminist perspectives. recruited white women. They create spaces that encourage spirituality • Mary Pardo (1998) finds that local Catholic without adhering to the rules of organized reli- churches, as a center of community life, help gion, and they express feminist ethical values provide a sense of collective identity that has by living with or working closely with the poor encouraged civic activism among Mexican and marginalized. American women in Los Angeles. Women’s • Louis L. Foss and Melanie A. Warnke (2003) involvement has led them to challenge, visibly assert that, for fundamentalist Christian women and subtly, the patriarchal structures of con- who are the victims of abuse, religion is integral gregations. to healing. Counselors who help these women need to incorporate religion as part of the heal- 12. Studying effects of women’s activism on ing process. religious institutions 14. Sponsoring interdisciplinary opportuni- • Jualynne Dodson’s Engendering Church: ties Women, Power and the AME Church (2002) argues that women in the African Methodist • The Association of Theological Schools Episcopal Church historically advocated for (ATS) holds annual Women in Leadership the abolition of slavery and social mobility for in Theological Education conferences. The the community. However, they also used sheer Association provides educational support for numbers, effective organizing, and fund-rais- women faculty and administrators and assists ing resources to work for equality in the AME schools in their efforts to include more women Church during the late nineteenth and twenti- in leadership positions. Participants for the eth centuries, culminating in the election of the conferences are selected on the basis of appli- church’s first female bishop in 2000. By exploit- cations from women faculty and administra- ing key resources, including a formal women’s tors in ATS schools, and preference is given structure, women were able to challenge the to women in midlevel administrative positions, patriarchy of the church. junior-level faculty, and minority applicants. ATS also holds an annual Senior Administrator 13. Studying relationships among religious Retreat for women serving as presidents and women, religious institutions, and social deans of member schools. Though these services meetings are focused on theological educa- tion, they bring people together with different • Nancy Nason-Clark (2000) argues that reli- disciplinary backgrounds, and strong relation- gious women who suffer from abuse require ships are formed. help from their congregations and from secular • Wabash Center for Teaching and Learning in social welfare agencies. Feminists, she says, Theology and Religion holds many kinds of are correct to see religion as part of the prob- conferences and events, including two-year 71 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

faculty workshops, which include three or Past sessions have included a focus on wom- more meetings and informal correspondence. en’s religious activism and inter-religious net- The results are a deepening of interdisciplinary works, especially in the period after September interchange and personal relationships. 11, 2001, in movements for social change, and • Some fields, such as political science and soci- in political life. The Pluralism Project is located ology, have annual conferences that include at Harvard University. panels on religion. For example, the American • A conference on religion and the feminist move- Political Science Association’s annual meet- ment was hosted by the Women’s Studies in ing has a section on Religion and Politics that Religion Program at Harvard Divinity School in sponsors several panels each year. These 2002 to highlight connections between religion panels rarely address issues of women and and second-wave feminism. This conference politics, however, and panels on women and was also an effort to document the stories of politics rarely address religion. religious women who advanced the second- • Emory University has a Religions and Human wave women’s movement. The conference Spirit Strategic Initiative (RHS), which spon- included religious women activists who work sors interdisciplinary research, conferences, for change in religion and in other venues, courses, special events, publications, and as well as historians, scholars, and students. resource development that involve faculty and Ann Braude’s Transforming the Faiths of Our students across all seven schools of the uni- Fathers: Women Who Changed American versity. In addition, Emory has a Center for the Religion (2004) is a compilation of essays by Study of , which sponsors conference speakers. research projects, conferences, and publica- • The Feminist Sexual Ethics Project at Brandeis tions. Women are featured in some aspects University sponsored a conference called of both programs, particularly in RHS research “Beyond Slavery: Overcoming Its Religious and projects in reproductive health, depression, Sexual Legacy” in October 2006. This confer- and conflict and peace-building. ence was designed to bring together academ- ics and activists around questions of sexual 15. Sponsoring academic events for wide morality. Speakers were researchers and activ- audiences ists from around the world who took on ques- tions of race, gender, religion, and morality in • Pacific, Asian, and North American Asian history and contemporary life. Women in Theology and Ministry (PANAAWTM) • Jewish Theological Seminary sponsored a has held annual conferences since 1984 to bring conference on gender and the Hebrew Bible together Asian and Asian American women in October 2007. It was entitled For There Is who are religion scholars, faculty members, and Hope: Gender and the Hebrew Bible. The con- academic administrators from a broad range of ference was held to honor the memory and denominations and backgrounds. The confer- legacy of Dr. Tikva Frymer-Kensky. ence provides a way to address questions of • Seattle Pacific University sought to address justice and theology through ongoing conver- the marginalization of religion and spirituality sations. Beginning in 1996, conferences have in women’s studies, sponsoring a conference also included an opening public panel, held entitled “Religions and Feminisms: Countering at the local host institution, to make the work Mutual Silence,” April 2008. of Pacific, Asian, and North American Asian women visible in that community and share 16. Attending to religion within women’s ideas with the larger theological community. studies programs • Since 2001, The Pluralism Project’s Women’s Networks have been convened in a series of • One of the more visible campus lecture series multireligious consultations of women lead- on women and religion is the Madeleva Lecture ers, activists, and scholars. These events were Series at the Saint Mary’s College Center for envisioned as a way to include women’s voices Spirituality in Notre Dame, Indiana. The series in public conversation on . has included many influential Catholic women

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scholars of theology and religion since its tory, philosophy, embodied wisdom, the beliefs founding in 1985. In 2000, previous lecturers of marginalized cultures, and women’s voices wrote the “Madeleva Manifesto: A Message of from varied backgrounds and identities. This Hope and Courage,” which encourages young program, which offers PhD and MA programs, women to pursue a “gospel feminism” and “to uses womanist, feminist, and postcolonial stay in the struggle to overcome oppression of approaches to study an engaged spirituality all kinds whether based on gender, sexual ori- and an applied vision of peace, justice, and entation, race, or class.” sustainability. • Emory University’s first Women’s Symposium • Claremont Graduate University offers an MA was jointly sponsored by the Department of and PhD in Women’s Studies in Religion. Women’s Studies, President’s Commission Students are able to work in women’s studies on the Status of Women, Emory Center for combined with one of the other graduate areas Women, and Candler School of Theology’s of religion, and are encouraged to work with Women in Theology and Ministry. This collabo- faculty across the University and Claremont ration is a visible sign of similar collaborations Colleges. This was the first graduate degree related to Women’s History Month, oral history program focused on the intersection of wom- research projects, and associate member- en’s studies and religion in the United States. ships of religion faculty in the Department of • The Program for Women in Theology and Women’s Studies. Ministry, Candler School of Theology, pro- motes scholarship and programs that support, 17. Developing academic programs on collaborate with, and advocate for women and women and religion their religious communities. To that end, the program sponsors classes and a certificate • The Women’s Studies in Religion Program of program for degree students; special events Harvard Divinity School was founded in 1973 for the seminary, university, and larger commu- as the first interdisciplinary program on women nity; research projects to study the uniqueness and religion. This program, which offers five of women’s lives and contributions to religion postdoctoral fellowships a year, encourages and culture; the Annual Women’s Forum; and scholarship on the meaning of religious scrip- a resource center. tures, women’s roles as religious leaders, and the importance of religious teachings and 18. Bridging disciplines and institutional practices in larger societies. Program scholars affiliations come from a wide variety of fields, from literary studies, to political science and history, to the- • The American Academy of Religion (AAR) has ology and religious studies. several networks that bring women scholars • The Anna Howard Shaw Center of the Boston together around a variety of issues. These University School of Theology is committed include the Women’s Caucus in Religion, to advancing religious change for women. Its Committee on the Status of Women in the mission is to support women in the church; Profession, Women and Religion Section, to provide education on issues and practices Feminist Theory and Religious Reflection relating to women in ministry and religious and Group, Lesbian-Feminist Issues in Religion theological studies; to support and encourage Group, and Womanist Approaches to Religion equality of opportunity in these fields; and to and Society Group. These networks generally advocate for women’s full inclusion and leader- meet at AAR annual meetings and communi- ship. It sponsors events that convene women cate electronically throughout the year. clergy and supports research about their reten- • National Women’s Studies Association spon- tion and career change. It also holds lectures sors several caucuses of women studies and awards for students, researchers, and scholars who are interested in religion. These women in ministry. groups, which meet during the association’s • The Women’s Spirituality Program of the annual conferences, include the Catholic California Institute of Integral Studies empha- Interest Group, Jewish Women’s Caucus, and sizes the study of , cultural his- Feminist Spirituality Group. 73 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

• The Women’s Alliance for Theology, Ethics This event was treated as a milestone for wom- and Ritual (WATER) convenes meetings of the en’s advancement in religious leadership, but Feminist Liberation Theologian’s Network at the also as a controversial and potentially divisive annual AAR conferences. The network, which step for the Episcopal Church. Media cover- is organized by Elisabeth Schüssler Fiorenza age suggests that the event was used strategi- and Mary E. Hunt, brings together feminist cally by conservative religious groups to call for scholars, ministers, and activists. WATER is a return to “traditional” religious values about also an independent nonprofit that links aca- women’s roles. See “New Episcopal Highlights demic work to practice, most recently creating Old Anglican Rifts over Women’s Roles” in the the Feminism in Religion Forum (2008) in part- Associated Press (Murphy 2006). nership with Feminist Studies in Religion. • IWPR’s work on religious women’s values in • Feminist Studies in Religion (FSR) is a non- public life, including The Ties That Bind and profit whose goal is to foster feminist stud- Called To Speak (Caiazza 2005, 2006), gener- ies in religion in all of its diversity. It promotes ated coverage in a variety of print and broad- global critical feminist work in religious studies, cast venues. See “Will Religion Complete theology, , and spirituality, both inside the Women’s Movement?” on Belief.net and outside the academy and at the grass- (Cunningham 2005); “Women Urged to Be roots level. Founded in 1983, FSR pioneered Active in Values Debate” in the Associated the field of feminist studies in religion through Press (Lester 2005); and “Women Explore Ties the Journal of Feminist Studies in Religion. between Rights and Religion” on Women’s More recently, it has created other spaces for eNews (Stevens 2005). feminists to develop new initiatives, such as • Coverage of ’s funeral in the Teaching for Change Conference in 2005 February 2006 brought a distinctly religious and the Feminism in Religion Forum in 2008 angle to her role carrying on her husband’s com- (cosponsored with WATER). mitment to civil and human rights. Scott King was held up as embodying “Christ-like love” in APPENDIX 5: her public and private life and was also praised Samples of Women in for carrying herself with grace and kindness. Popular Media Coverage reflected several themes: her political goals and achievements, her contributions as 1. Media coverage of issues related to a public role model for women and men, and Faith and Feminism the development of her work within her roles as a spiritual leader’s wife and a Christian woman. • In 2004, a decision by the Southern Baptist See “Coretta Scott King’s Legacy Celebrated Convention to leave the Baptist World Alliance in Final Farewell” in the Washington Post (Fears because of the alliance’s support for women’s 2006) and “Body of Coretta Scott King Laid to roles as pastors, among other issues, received Rest: Presidents, Preachers, Performers Join press attention. See “Southern Vote Farewells at Funeral” on CNN.com (Dornin and to Leave ‘Liberal’ World Group” in the Atlanta Murgatroyd 2006). Journal-Constitution (Blake 2004). • Coverage of the ordeal of Ashley Smith, who • A 2005 woman-led Muslim religious service in was held hostage after a series of courthouse New York received attention from several major murders in Atlanta in 2005, highlighted her papers, as did the subsequent international valor and strength, while rooting them in her outcry about the event from male religious spirituality. Coverage focused in particular on leaders. See “With Women at the Forefront, the book The Purpose-Driven Life (Warren a Muslim Service Challenges Tradition” in the 2002) as inspiring her ability to relate calmly to New York Times (Elliott 2005) and “Imam Rips her captor. Her own accounts recounted his Woman-Led Prayer” in the New York Daily assertion that they were brother and sister in News (Lite 2005). Christ and that she was his angel. See “Atlanta • The appointment of Rev. Katharine Jefferts Hostage Recounts Ordeal” on CBS.com (CBS/ Schori as presiding bishop of the Episcopal AP 2005). Church received substantial coverage in 2006. • In 2006, Southwestern Baptist Theological >> 74 The Sister Fund

Seminary fired Sheri Klouda, the only woman the history of women’s leadership, including teaching in its School of Theology. The semi- the religious values that many women activ- nary had hired Klouda as a tenure-track ists historically brought to American public life assistant professor four years earlier. During and reform, and argues that women can bring her time at Southwestern, Klouda had received a new vision for building democracy in this favorable reviews and regularly filled her country. classes. However, when the seminary elected • , published by Sojourners its new president, Dr. Patterson, Klouda was magazine (Morrison and Dykstra 2005), pro- told she had to leave because women were vides readings and questions designed to not to teach male future pastors Hebrew and inspire group discussion in congregations, Aramaic. reading groups, and other settings about Christianity and issues of gender justice. 2. Popular literature that addresses issues • Color Purple, The (Walker 1983) tells the fic- related to Faith and Feminism either tional story of Celie, a young black girl living explicitly or implicitly in Georgia in the early years of the twentieth century. • Anything We Love Can Be Saved (Walker 1998) • DaVinci Code, The (Brown 2003) reevaluates is a series of short personal essays on a range the role of Mary Magdalene in particular, and of topics from Walker’s Buddhist and womanist the feminine divine more broadly. perspectives. • Eat, Pray, Love: One Woman’s Search for • At My Mother’s Feet: Stories of Muslim Women Everything across Italy, and Indonesia (Zaman 1999) features Canadian Muslim (Gilbert 2007) explores one woman’s - women activists describing how they live out searching quest for spiritual balance through a their spirituality through work, reinterpret- tell-all travelogue. ing sacred texts, fighting for women’s politi- • Faith and Feminism: A Holy Alliance; Five cal equality, and working globally on behalf of Spirited and Spiritual Women Throughout peace. History (H. Hunt 2004) outlines the • Border Passage, A (Ahmed 2000) explores split between religious and secular feminists, questions of theology and identity through an calling for the two communities to build bet- exploration of Ahmed’s own life story. Ahmed’s ter understanding and work together more work illustrates the power and insights of using closely. personal experiences and historical analysis • Faith in the Valley: Lessons for Women on the as methods in understanding the practice of Journey to Peace (Vanzant 1998) offers spiri- religion. tual and other advice and inspiration for African • Breaking Free: The Story of a Feminist Baptist American and other women. Minister. (Aldredge-Clanton 2003) is a memoir • Gilded Chamber, The (Kohn 2004) retells the that focuses on the consequences and power story of Esther. of bringing together faith and gender equality • Girl Meets God: On the Path to a Spiritual for religious women. Life (Winner 2004) explores Winner’s personal • Called to Question: A Spiritual Memoir. search for spirituality, taking her from Orthodox (Chittister 2004) provides a model of feminist Judaism to Christianity. spirituality based on Chittester’s life and experi- • Guide for Women in Religion, A: Making Your ence. Way from A to Z (M. Hunt 2004) provides a • Called to Speak: Six Strategies That Encourage comprehensive guide for women who are Women’s Political Activism (Caiazza 2006) building careers in academic settings, religious identifies ways to encourage women’s political institutions, and religious nonprofit organiza- activism, based on the personal and external tions. factors that hold them back. • Living Islam Out Loud: American Muslim • Canaan Trilogy (Halter 2006) includes novels Women Speak (Abdul-Ghafur 2005) explores about Sarah, Zipporah, and Lilahand. the experiences of American-born Muslim • Choosing to Lead: Women and the Crisis of women of diverse backgrounds as they speak American Values (Buchanan 1997) explores about the role of values and spirituality in their 75 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

lives, tackling issues such as relationships, women really want from the perspective of a dress, and activism. popular political strategist and leading trend- • Matters of the Heart: Stop Trying to Fix the spotter. Old–Let God Give you Something New (Bynum • Woman’s Worth, A (Williamson 1994), aims to 2002) describes Bynum’s personal journey empower women, including those who may toward Christian enlightenment. have difficulty embracing feminism, celebrating • Midwife’s Song, The: A Story of Moses’ Birth the goddess in all. (Ray 2000). • Millionth Circle, The (Bolen 1999) explains how 3. Television programs showcasing cen- to form consensus-based circles of human tral women characters’ encounter with support in hopes that, one day, the millionth religious themes circle of support will alter the psyche of the human race. • Buffy the Vampire Slayer (1997) and Charmed • Queenmaker: A Novel of King David’s Queen (1998), along with shorter-lived programs such and Wisdom’s Daughter: A Novel of Solomon as Wonderfalls (2004), Tru Calling (2003), and and Sheba (Edghill 2001). the newer Ghost Whisperer (2005), equate • Red Book, The: A Deliciously Unorthodox spirituality less with religion and more with the Approach to Igniting Your Divine Spark (Beak paranormal and mystical. These shows also 2006) aims to invigorate spirituality for young offer a more complicated version of morality, women. in which female lead characters struggle with • Red Tent, The (Diamant 1997) retells the Old spiritual and ethical questions. Testament story of Dinah while exploring com- • Joan of Arcadia (2003) meets the idea of God munities built by women, and places of power directly. This show challenges a tradition in carved out by women, within the strictures and many religions of denying women’s religious roles assigned to them by men. authority. • Ties That Bind, The (Caiazza 2005) asks that • Saving Grace (2007) features Holly Hunter’s we look to the values of progressive religious encounters an unconventional angel named women, with their focus on community and Earl, who offers to guide her away from her fast interconnectedness, to rethink the goals and life and set her on the straight and narrow. strategies of women’s movements and build • Seventh Heaven (1996), now in its eleventh new models of organizing. season, traces the lives of a minister and his • Traveling Mercies: Some Thoughts on Faith family, including his daughter Lucy, who follows (Lamott 2000), Plan B: Further Thoughts on in his footsteps to become a minister herself. Faith (Lamott 2005), and Grace (Eventually): • Studio 60 on the Sunset Strip (2006) introduced Thoughts on Faith (Lamott 2007) bring together a female lead character who is an overtly evan- Lamott’s personal experiences, her faith, and gelical Christian. The character, Harriet Hayes, her public life to illustrate the ways in which is touted as the most talented comedian on they are inextricably intertwined. the faux “Saturday Night Live” show-within- • Trouble with Islam, The: A Muslim’s Call for a-show that is the subject of the series. She, Reform in Her Faith (Manji 2005). The author like Studio 60’s real-life producer Aaron Sorkin, calls for itijihad–the right for Muslims, and espe- also dislikes the hypocrisy of the political reli- cially Muslim women, to voice dissent–openly gious right. This show is relatively new, but it debating the leaderships’ interpretations of seems likely to take on questions of politics Islamic scriptures. more than women’s issues per se. • Way We Were, The: A Story of Conversion • Touched by an Angel (1994) marked an increase and Renewal (Chittister 2005) recounts Sr. in attention to religious imagery and themes in Joan Chittister’s experiences with the changes mainstream television. As one critic writes, the in women’s religious orders in the Catholic show “proved that spiritual themes are interest- Church. What Women Really Want: How ing, relevant, and marketable. [The show] made American Women Are Quietly Erasing Political, it OK to mention God and act like God exists Racial, Class, and Religious Lines to Change on TV. If Touched By an Angel had not been the Way We Live (Lake 2005) explores what successful, we would never have seen Joan >> 76 The Sister Fund

of Arcadia (Beliefnet.com 2004). While the Washington, comes along, he both increases show is perhaps not feminist in the sense and decreases the couple’s troubles. of promoting women’s lives and well-being, • Saved (2004) explores questions of morality and nonetheless, it offers images of women taking gender roles within evangelical Christianity. A positions of religious authority. satire, Saved tells the story of a “good Christian girl” who has sex with her boyfriend to save 4. Independent films and documentaries him from being gay. She becomes pregnant engaging issues of Faith and Feminism and begins to question her religion; the film ends with a message of acceptance. • Acting on Faith: Women’s New Religious • Sister Act (1992) stars Whoopi Goldberg as a Activism in America (2005) explores the lives lounge singer pretending to be a after a and work of three American women—one mob boss puts her on his hit list. Buddhist, one Hindu, and one Muslim—for • Sister Act II: Back in the Habit (1993) features whom faith, activism, and identity are deeply Whoopi Goldberg struggling to teach music to intertwined. a class of rowdy teenagers. • Don’t Call Me a Saint (2006), a documentary • Women and Islam (1993) is a short film by Leila about Dorothy Day, explores her radicalism Ahmed in which women’s rights, especially and her personal story of wrestling with femi- within marriage, are discussed from a gender nism, social justice, and Catholicism. justice perspective. • Education of Shelby Knox, The (2005) is a doc- umentary about a young Baptist high schooler 5. Internet resources for those interested in who has personally pledged to remain a virgin Faith and Feminism until marriage. However, when Shelby learns that her high school, which teaches “abstinence • The Association of College and Resource only,” has some of the highest teen pregnancy Libraries’ Women’s Studies Section features and STD rates in Texas, she becomes an advo- links on Women and Theology (www.earlham. cate for comprehensive sex education. edu/~libr/acrlwss/wsstheo.html). • Entertaining Angels (1996) documents the • Dr. Katie King, associate professor on the life of Dorothy Day, featuring Moira Kelly and Women’s Studies faculty at the University of Martin Sheen. Maryland, features a list of Web sites exploring • Persepolis (2007) is an animated film by Iranian- feminist perspectives on contemporary expres- born Marjane Satrapi, sketched in the same sions of faith, among other resources (www. style as Satrapi’s popular graphic novels are. womensstudies.umd.edu/wmstfac/kking/ The film is about her life during Iran’s Islamic teaching/400s/spirit/spirit.html). revolution, in which she portrays her young self • Beliefnet.com has extensive resources about struggling to balance her faith and her politics, religion and spirituality in the United States, while refusing to conform to Muslim demands including many associated with public life. This for women. Web site has a section on women that includes • Pray the Devil Back to Hell (2008) is a power- writing and resources on women’s roles, issues, ful documentary about Muslim and Christian and spirituality (see www.beliefnet.com/index/ Liberian women coming together in prayer and index_39330.html). Because Beliefnet has no protest to bring peace to their country. Together, ideological approach to its material, it contains they were able to compel peace talks between a wide variety of resources, some supporting the warlords and the corrupt government that women’s empowerment in religion, and some had made their lives in Liberia hell on earth. The much more conservative. film won the Best Documentary Feature award • The SkyDancer site (www.loudzen.com/ at the 2008 Tribeca Film Festival. skydancer) is an individually sponsored site • Preacher’s Wife, The (1996) features Whitney that includes essays and links about feminism Houston as the gospel-singing wife of a and Buddhism. preacher who has lost his faith in himself. When • Christian + Feminist (www.users.csbsju. an angel named Dudley, played by Denzel edu/~eknuth), “dedicated to the proposition

77 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

that faith and feminism are not mutually exclu- wanted to find something that could be faithful, sive,” provides links to resources on Christian liberal and feminist. I didn’t find that, so I cre- feminist theology. ated it” (Nussbaum). Many of the responses to • Ecofeminist Visions Emerging outlines the the myriad posts on the FMH Web site are from principles of ecofeminism, including its links to women who are relieved to find that they are women’s spirituality (eve.enviroweb.org). not alone (being both feminist and Mormon). • Women’s Ministries of the Episcopal Church Center (www.episcopalchurch.org/women) features an extensive listing of events, summa- APPENDIX 6: ries of recent developments related to women Reference List in the church, and essays on women and religion. Abdul-Ghafur, Saleemah, ed. 2005. Living Islam • The Muslim Women’s League’s Web site Out Loud: American Muslim Women Speak. (www.mwlusa.org) has extensive commentary Boston: Beacon Press. and essays, including explorations of and doctrine, about the role of women Ahmed, Leila. 1999. A Border Passage: From and issues such as divorce, dress, and genital Cairo to America–A Woman’s Journey. New cutting. York: Penguin. • At www.faithandfeminism.org, both sponsored by The Sister Fund, women find spaces where Albright, Madeleine. 2006. The Mighty and the they can share their experiences and thoughts Almighty: Reflections on America, God, and about religion. Many women have submit- World Affairs. New York: Collins. ted stories and short essays, and these sites encourage interaction. Alexander, M. Jacqui. 2005. Pedagogies of • SisterFriends Together (www.sisterfriends- Crossing: Meditations on Feminism, Sexual together.org) has collected stories from lesbi- Politics, Memory, and the Sacred. Durham, NC: ans about their experiences with Christianity. It Press. also provides essays on theology and homo- sexuality as well as links to Christian gay and al-Jadda, Souheila. 2006. A Veil Doesn’t Mean lesbian congregations around the country. “Oppressed”: Don’t Judge Muslim Women by • The Something Within blog (www.something Our Clothing. USA Today, June 22. within.com/blog) announces itself as being “for thinking women of faith.” It discusses “matters Aldredge-Clanton, Jann. 2002. Breaking Free: of church, race, gender, sex, values, culture, The Story of a Feminist Baptist Minister. Austin: justice, spirituality and, oh yeah, God.” Eakin Press. • Started in 2004, Feminist Mormon Housewives (www.feministmormonhousewives.org) is a Allen, Paula Gunn. 1986. The Sacred Hoop: Mormon blog whose mission is to provide Recovering the Feminine in American Indian “a safe place to be feminist and faithful.” As Traditions. Boston: Beacon Press. of January 2008, there are eight bloggers who regularly post on the Feminist Mormon Antler, Joyce, ed. 1991. America and I: Short Housewives (FMH) Web site on issues that Stories by American Jewish Women Writers. include (among others): abortion, education, Boston: Beacon. , parenting, and Mother in Heaven. Feminist Mormon Housewives.org founder Anzaldúa, Gloria. 1987. Borderlands/La Frontera: Lisa Butterworth was featured in a New York The New Mestiza. San Francisco: Aunt Lute Times article in May 2005 where she noted, “I Books. was getting really frustrated at church because I couldn’t talk about a lot of things that were –––. 1990. Making Face, Making Soul: Creative bothering me about history, about feminism... and Critical Perspectives by Feminists of Color. I wasn’t interested in bashing the church; I San Francisco: Aunt Lute Books.

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Associated Press, The. 2007. Professor Says in their Journey of Aging. Cleveland: Pilgrim. Seminary Dismissed Her Over Gender. New York Times, January 27. Bolen, Jean Shinoda. 1999. The Millionth Circle: How to Change Ourselves and the –––. 2008. Judge Okays School Ban on Female World; The Essential Guide to Women’s Circles. Teachers. CBS News, March 21. Newburyport, MA: Conari Press.

Bakhtiar, Laleh. 2004. Sufi: Expressions of the –––. 1999. Urgent Message from Mother: Gather Mystic Quest. London: Thames and Hudson. the Women, Save the World. Newburyport, MA: Conari Press. –––, trans. 2007. The Sublime Quran. Chicago: Kazi Publications, Inc. Boonprasat Lewis, Nantawan, ed. 1998. Revolution of Spirit: Ecumenical Theology in Barlas, Asma. 2002. “Believing Women” in Global Context. Grand Rapids: Eerdmans Islam: Unreading Patriarchal Interpretation of the Publishing. Qur’an. Austin: University of Texas Press. Bostic, Joy, ed., et al. 2006. Something New is Barrett, Rebecca Kaye. 2003. Higher Love: Emerging: Faith and Feminism Dialogues. New What Women Gain from Christian Romance York: The Sister Fund. Available at www.faithand Novels. Journal of Religion and Popular Culture feminism.org/files/7402040.pdf. 4 (Summer). Braude, Ann, ed. 2004. Transforming the Faiths Bartkowski, John P., and Jen’nan Ghazal Read. of Our Fathers: Women Who Changed American 2003. Veiled Submission: Gender, Power, and Religion. New York: Palgrave McMillan. Identity Among Evangelical and Muslim Women in the United States. Qualitative Sociology 26 (1): Brock, Rita Nakashima. 2005. Faith and 71-92. Feminism: Sacred-Secular Alliances, Holy and Unholy. Paper presented at the Women’s Beak, Sera. 2006. The Red Book: A Deliciously Funding Network National Conversation on Faith, Unorthodox Approach to Igniting Your Divine Feminism, and Philanthropy, December 5-7, in Spark. New York: Jossey-Bass. San Francisco. Available at www.iwpr.org/pdf/ Faith_Feminism.pdf. Beaman, Lori G. 2001. Molly Mormons, Mormon Feminists and Moderates: Religious Diversity Brock, Rita Nakashima, Jung Ha Kim, Kwok and the Latter Day Saints Church. Sociology of Pui-lan, and Seung Ai Yang, eds. 2007. Off Religion 62 (1): 65-86. the Menu: Asian and Asian North American Women’s Religion and Theology. Louisville, KY: Belief.net. 2003. God: The TV Show. Beliefnet. Westminster John Knox Press. www.beliefnet.com/story/133/story_13323_1. html (accessed July 2006). Broner, Esther, and Naomi Nimrod. 1994. The Women’s Haggadah. San Francisco: Harper Beyerlein, Kraig, and Mark Chaves. 2003. The SanFrancisco. Political Activities of Religious Congregations in the United States. Journal for the Scientific Study Brown, Dan. 2003. The DaVinci Code. New York: of Religion 42 (2): 229-247. Random House.

Bischoff, Claire E., and Rachel Gaffron, eds. Buchanan, Constance H. 1996. Choosing to 2005. My Red Couch: And Other Stories on Lead: Women and the Crisis of American Values. Seeking a Feminist Faith. Cleveland: Pilgrim. Boston: Beacon Press.

Black, Kathy, and Heather Murray Elkins. 2005. Burns, Nancy, Kay Lehman Schlozman, and Wising Up: Ritual Resources for Women of Faith Sidney Verba. 2001. The Private Roots of 79 << Healers Of Our Time: Women, Faith, And Justice – A Mapping Report

Public Action: Gender, Equality, and Political Chittister, Joan. 2004a. Called to Question: Participation. Cambridge, MA: Harvard University A Spiritual Memoir. Lanham, MD: Sheed and Press. Ward.

Bynum, Juanita. 2002. Matters of the Heart: –––. 2004b. In the Heart of the Temple: My Stop Trying to Fix the Old–Let God Give you Spiritual Vision for Today’s World. New York: Something New. Longwood, FL: Charisma BlueBridge. House. –––. 2005. The Way We Were: A Story of Cady, Linell E., and Delwin Brown. 2002. Conversion and Renewal. Maryknoll, NY: Orbis. Religious Studies, Theology, and the University: Conflicting Maps, Changing Terrain. Albany, NY: Chopp, Rebecca S., and Sheila Greeve Davaney, State University of New York Press. eds. 1997. Horizons in Feminist Theology: Identity, Tradition, and Norms. Minneapolis: Caiazza, Amy. 2005. The Ties That Bind: Fortress Press. Women’s Public Vision for Politics, Religion, and Civil Society. Washington, DC: Institute for Christ, Carol P. 1988a. Laughter of Aphrodite: Women’s Policy Research. Reflections on a Journey to the Goddess. San Francisco: Harper Collins. –––. 2006. Called to Speak: Six Strategies That Encourage Women’s Political Activism; –––. 1998b. Rebirth of the Goddess: Finding Lessons from Interfaith Community Organizing. Meaning in Feminist Spirituality. New York: Washington, DC: Institute for Women’s Policy Routledge. Research. Christ, Carol P., and Judith Plaskow, eds. 1992. Campbell, David E. 2004. Acts of Faith: Churches WomanSpirit Rising: A Feminist Reader in and Political Engagement. Political Behavior 26 Religion. New York: HarperCollins. (2): 155-180. Chung, Hyun Kyung. 1990. Struggle to Be the Cannon, Katie Geneva. 1995. Katie’s Sun Again: Introducing Asian Women’s Theology. Canon: Womanism and the Soul of the Black Maryknoll, NY: Orbis. Community. New York: Continuum. Cohen, Steven M., and Judith Schor. 2004. Cannon, Katie Geneva, Ada María Isasi-Díaz, Gender Variation in the Careers of Conservative Kwok Pui-lan, and Letty M. Russell, eds. 2003. Rabbis: A Survey of Rabbis Ordained Since Inheriting our Mothers’ Gardens: Feminist 1984. New York: Rabbinical Assembly. Theology in Third World Perspective. Louisville: Westminster John Knox Press. Collins, Sheila. 1992. Theology in the Politics of Appalachian Women. In WomanSpirit Rising: Carpenter, Delores Causion. 2001. Time A Feminist Reader in Religion, eds. Carol P. for Honor: A Portrait of African American Christ and Judith Plaskow, 149-158. New York: Clergywomen. St. Louis: Chalice. HarperCollins.

Casanova, José. 1994. Public Religions in the Conde-Frazier, Elizabeth. 2005. Hispanic Modern World. Chicago: University of Chicago Bible Institutes: A Community of Theological Press. Construction. Scranton: University of Scranton.

CBS/AP. 2005. Atlanta Hostage Recounts Ordeal. Conde-Frazier, Elizabeth, S. Steve Kang, and CBSNews.com. March 14. www.cbsnews.com/ Gary A. Parrett. 2004. A Many Colored Kingdom: stories/2005/03/14/national/main679837.shtml Multicultural Dynamics for Spiritual Formation. (accessed September 2006). Ada, MI: Baker Publishing Group.

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