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The Revolution Begins in the Heart"' Exploring the Spiritual Lives of Women Activists for Social Justice

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The Revolution Begins in the Heart "THE REVOLUTION BEGINS IN THE HEART"' EXPLORING THE SPIRITUAL LIVES OF WOMEN ACTIVISTS FOR SOCIAL JUSTICE by ANNA J. TREAD WAY B A., Carleton College, 1996 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTERS OF ARTS IN EDUCATION in THE FACULTY OF GRADUATE STUDIES (Educational Studies) THE UNIVERSITY OF BRITISH COLUMBIA November 2005 © Anna J. Treadway, 2005 Abstract In recent years, scholars in the field of education have begun to discuss the relevance of spirituality to teaching and learning. Yet the topic of spiritual activism is still largely uncharted in the literature—and the studies that do explore it tend to overlook the lived experiences of everyday activists in the contemporary setting. Similarly, while scholars document the misuse of "spirituality" by the Religious Right, very few specify how progressives actually conceptualize, articulate and integrate spiritual concepts into their work and lives more broadly. As such, this project investigates the motivations and life experiences that inspire the social justice activism of five women from Seattle, Washington. Focusing specifically on the relationship between spirituality and social justice, my primary research questions are: 1. What motivates, inspires and sustains women's activism for social justice? 2. To what extent do participants frame activism as a spiritual calling? What do their spiritual lives add to their activism, and vice versa? 3. Do they experience tensions between their spiritual paths and their political work? If so, what are these challenges and how do they navigate them? I employ a critical feminist framework that recognizes personal experience as the foundation of theory, and honors those parts of us that have been silenced in many academic circles, including spiritual inspirations and traditions. Using narrative inquiry, I completed in-depth interviews with five women from diverse activist and spiritual traditions, and share their stories through my written text. I also use autobiographical techniques such as personal narrative and reflection to write my own memoir as a spiritual activist. In short, this research uncovers stories of spiritual practice as forms of renewal, creativity, knowledge, agency and "sacred interconnectedness" in the lives of its participants. It also finds that despite occasional tensions between spiritual and political paths, these women experience an overall seamlessness between the two. As such, I argue that spirituality is not an escape from politics; rather, it is a kind of activism, as to engage with "spirit" offers the inspiration, hope and power needed to envision and enact liberating alternatives to political and social problems. TABLE OF CONTENTS Abstract ii Table of Contents : iii Acknowledgements v CHAPTER 1: INTRODUCTION 1 Purpose of this Study 4 Important Conceptualizations 6 My Story ~ 9 Structure of Thesis 14 CHAPTER 2: LITERATURE REVIEW & THEORETICAL FRAME 15 Literature Review 15 Education & Spirituality 15 Spiritual Writers on Social Justice & Spiritual Development 18 Indigenous & Feminist Scholars on the Spiritual Dimensions of Activism 23 Theoretical Framework 29 Critical Feminist Research 29 The Personal as Political 31 Agency & the Spiritual Life 32 CHAPTER 3: METHODOLOGY 35 Methodological Framework 35 Narrative Inquiry 35 Autobiography 37 Research of the Heart : 38 Methodological Procedures : 40 CHAPTER 4: GLORIA 46 CHAPTER 5: RACITELE ; 57 CHAPTER 6: PAULA 67 CHAPTER 7: WHITNEY 79 CHAPTER 8: BETTINA 89 CHAPTER 9: DISCUSSION 102 Seamlessness of Spirituality & Politics 103 Spiritual Practice as Refuge & Renewal 104 Spiritual Practice as Source of New Knowledge 105 Spiritual Practice as Source of Agency 108 Sacred Experience of Interconnectedness 110 Tensions between Spiritual & Political Paths 113 The Metanarrative: Inner Work as a Political Act 116 CHAPTER 10: CONCLUDING THOUGHTS 119 Implications for Practice 119 Challenges of this Study 121 Ideas for Future Research ': 122 Bringing It Home 125 WORKS CITED 129 APPENDIX A: Informational Letter 137 APPENDIX B: Consent Form 139 APPENDIX C: First Interview Questions 141 APPENDIX D: Sample of Second Interview Questions 142 APPENDIX E: Contemporary Spiritually-Based Political Initiatives/Projects 143 iv Acknowledgements First and foremost, I want to thank the five narrators whose lives and work I feature in this project. These women humble and inspire me, and I feel deeply grateful each one took time to be part of this inquiry. I also thank several of my graduate student peers, who listened to and reflected upon my ideas, shared resources, read my work, and reminded me I had something important to offer when I began to doubt. Thank you Sara, Steph, Kimberley, Alka and Olen. I feel equally grateful for my friends Jeff and Laura, and offered much moral support and companionship along the way. My committee also deserves special recognition. Thank you Carl Leggo, who honored and encouraged my voice, and urged me to simply let the creative process emerge. Thank you Pilar Riano-Alcala, who offered tidbits of wisdom and new perspectives to consider when I felt stuck. And thank you Shauna Butterwick, my advisor, who walked with me from start to finish, and who continually provided cheerleading and assurance when I lacked confidence. Finally, I thank my parents—not only because they listened, reflected, and supported me throughout this process, but also because they were the first to inspire and nurture my passions for spirituality and social justice. It is an honor to follow in their footsteps. ' A Cuban saying, quoted in Hernandez-Avila. I. (2002; p.535). V CHAPTER I: INTRODUCTION A few weeks ago, my parents and I were heading back to Seattle from the Olympic Peninsula, after a short holiday together. My mom drove, I sat next to her in the passenger seat, and Dad was in the back with his maps spread across his lap. As the Washington coastline swirled past through my windows, I noticed this trip felt quite different than many the three of us had taken before—mostly because I'd been feeling quite grateful for my parents as of late, and this energetic shift made our time together much richer and more fun. Glancing over at my mom as she drove, I realized this gratitude stemmed largely from the deep reflecting I'd done in recent months about spiritual activism—the topic of my thesis research—and the many ways my parents had shaped this interest and passion in me. Our drive seemed like a perfect opportunity to learn more about those who fostered similar commitments in my mom and dad—so I asked them to share some stories about their parents. Though I'd certainly heard about my grandparents' activism before, I was inspired to learn more of the details. How my grandma and grandpa Treadway, for instance, met while working as teachers at an all-Black high school in Virginia—the only white teachers there—in the late 1920s, and found romance through a shared commitment to racial justice in a time and place where this was a very unpopular stance to take. How my grandpa Wilbur, who, with my grandma, ran a Quaker relocation hostel for interned Japanese-Americans during the War, and was thrown off his neighbors' porches by men shouting, "You better not bring any of those damn Japs in my neighborhood!" How I had great-great-great grandparents who, as Quakers, freed their slaves in North Carolina and moved to Illinois in the 1840s because they refused to support slavery. And Dad even slipped in an anecdote about his refusal to sign a loyalty oath promising he was not a Communist on his passport 1 application in the late 1950s—and nearly lost his chance to study abroad in France as a result. As my folks and I continued driving towards Seattle, they went on to share other tales of courageous action by their parents, as well as stories about other members of our extended family. Listening, I felt proud to call these relatives my own, realizing they committed to racial and social justice despite often significant personal consequence. From what I could gather, their passion for "right" action seemed stronger than the desire to fit in, to be liked, to travel abroad, or even for their families to be safe. It seemed they somehow knew the risks they were willing to take would one day be worth it, their discomforts and fears small sacrifices to make in a process towards collective evolution and healing. It was as if there was a still, small voice guiding and directing their actions—a voice louder than angry neighbors or political propaganda, one my elders could return to when name-calling heated up or violence escalated, or when they felt overwhelmed by the backlash. I recount this story of our drive back to Seattle not because I wish to paint a heroic picture of my family; rather, my intention here is to begin to uncover the passion, hope and vision that inspire those on a journey towards social justice. In the midst of the darkness— the unspeakable injustices of slavery or the internment, for instance—there were, and are, those who feel no choice but to object; to take significant risk; and to find their solace in an open heart, compassionate action, and incremental changes. Though these individuals may never see the direct result of their actions, to do otherwise simply makes no sense. As Solnit (2004) articulates: Causes and effects assume history inarches forward, but history is not an army. It is a crab scuttling sideways, and a drip of soft water wearing away stone, an earthquake breaking centuries of tension. Sometimes one person inspires a movement, or her words do decades later; sometimes a few passionate people change the world; 2 sometimes they start a mass movement and millions do; sometimes those millions are stirred by the same outrage or the same ideal and change comes upon us like a change of weather.
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