Boston University School of Theology

Anna Howard Shaw Center NEWSLETTER

Volume 30 ● Issue 2 ● Spring 2014 “Leadership: Women and Power Dynamics”

Reflections from Women in the World Conference By Rev. Dr. Choi Hee An and which empowers immigrant wom- Jessica Roffe en and women of color to end gen- For the last several decades, der-based violence and exploita- women‟s leadership has been an tion. She opened by talking about increasingly public, difficult and some of her own struggles around important topic in the religious identity and marginalization based sphere as well as the social and on her legal status. She shared political sphere. Women‟s ordina- from the heart about recognizing tion has been officially sanctioned how her personal history has by several religious institutions, shaped the way she chooses to use and women leaders continue mov- power in her current position. “As ing into the public eye with in- a gatekeeper of sorts, in my posi- creasing visibility. The Shaw Cen- tion, I have to cultivate the power ter Board Members decided that that comes with that. I need to… the theme of this Women in the share power with others.” She ex- World conference would be about plained it requires a high level of how women leaders navigate and self-awareness, and serves as a negotiate complex power dynamics, constant reminder to be in solidari- among themselves and also in the ty with other women and op- atChapel Marsh Rev. Easterling LaTrelle preaches world at large. Our wonderful pressed groups. “I feel powerless guests spoke, presented, and when I am alone in thought, voice, Inside this issue: preached with deep conviction, and action; and that is why soli- Conference Reflections 1 sharing their faith as well as di- darity with other women is vital by Rev. Dr. Choi Hee An and verse experiences, wisdom, and in- for survival.” Jessica Roffe sights. Ms. Yara González-Justiniano, The Creative Ethos of 2 Our first panelist was Ms. a current student leader at the Latina Women Monique Nguyen, Executive Direc- School of Theology starting her by Yara González-Justiniano tor of MataHari: Eye of the Day, Ph.D. this Fall, responded to Ms. Leading and Learning in 2 God’s Vision Continued on page 5 by Rev. Karen A. Greenwaldt

Muslim Women and the 4 Challenge of Authority by Dr. Shahla Haeri Racehorse 5 by Ho-Soon Han

Donations and 7 Panelists Rev. Dr. HiRho Park, Dr. Nancy Panelists Ms. Katie Omberg and Announcements Neinhaus, and Rev. Tsitsi Moyo Ms. Myung Eun Park

Volume 30, Issue 2 Page 1 Haciendo de tripas, corazones: The Creative Ethos of Latina Women By Yara Gonzá- between the years 2006-2007, of panic Theological Initiative, Dr. lez-Justiniano the doctoral degrees conferred to Loida Martell-Otero argued that “Pero yo es- women in the U.S., only 3.08% they learn how to “negotiate the taba hecha de were given to Latinas in con- structures of power and privi- presentes, y mis trast with 61.9% given to White lege in the academia” while be- pies planos so- women. They adjudicated these coming a community, as it bre la tierra numbers by attributing it to the “challenges both the Church and promisoria no broken educational pipeline La- the academy in prophetic ways.” resistían caminar hacia atrás, y tina women go through, which One of many examples of this is seguían adelante, adelante, bur- devalues their cultural upbring- within Rev. Dr. Cristian De La lando las cenizas para alcanzar ing and reinforces social ine- Rosa‟s mentorship of the BU el beso de los senderos nuevos.” quality within the school sys- STH Hispanic/Latino Student Julia de Burgos- Yo misma fui tem. The same can be said for Association. De La Rosa is the mi ruta. Latino men but on a different embodiment of our Familia La- Like many other Latina scale than women. This un- tina at BU School of Theology. women, I grew up with the ex- derrepresentation of Latinas Women like her, who use their pression hay que hacer de tri- limits their possibilities for ac- position within the Academy to pas, corazones (we have to make quiring a degree in higher edu- empower other women to hearts out of tripe). If you can cation, limiting their possibili- achieve a greater level of educa- get past the literary imagery of ties in broader areas of society. tion, make a monumental differ- my place in ministry, I claimed in- the expression and into the met- Dr. Elisabeth Schüssler Fio- ence in our academic ethos ternally a strong sense of leader- aphor, you will find the core lo renza, feminist theologian, through fostering creativity and ship. From early childhood on, I cotidiano of many Latin@ fami- coined the term “kyriarchy” to providing affirmation. She had assumed leadership but took lies, where achieving what was describe the interrelationship shows there are other ways of for granted the responsibilities needed only came by using what among different systems of op- looking into our contextual real- placed on me as a leader. In the you had. This is one of the rea- pression. In the kyriarchal soci- ities while using whatever tools wake left by the comments of my sons why familial ties are so im- ety that we live in, Latinas have we manage to gather, in order to Bishops, I knew I had to take re- portant for a majority of the found a way of hacer de tripas, build better and sustainable so- sponsibility for my own ways of be- Latin@ community, both in and corazones by maintaining a net- cial systems. We honor our roots ing in ministry and needed to sup- outside of the United States. work of support and mentorship and our mentor, not only by rec- port the leadership of other people, These same family models are of other Latina scholars who ognizing her work, but by con- women and men. being transported into the aca- have gone through it already. It tinuing in her footsteps by Now as I move into retired rela- demic sphere and are trans- not only helps them achieve bridging cultural gaps, affirm- tionships with the Church, I see forming academia from an indi- their ultimate goal, but achieve ing all identities, and using how these two comments made all vidualist environment into a it while keeping their sanity what we have to make what the the difference in my life. I chose to communal endeavor. and embracing their cultural community needs. As in Acts 3:6, be a leader, to take responsibility Colorado State University identity. In a 2009 article in “…silver or gold I do not have, for my leadership, and to learn as ran a study which showed that Perspectivas, journal of the His- but what I do have I give you.” much as I could about being an ef- fective leader, role model, mentor, Leading and Learning in the Vision of God and guide for others. I enrolled in classes, read countless books and By Rev. Karen A. welcomed me “to the brother- ization of the church), but I had articles on leadership, pondered Greenwaldt hood”. A couple of years later, I experienced few times of out- deeply the examples of Jesus‟ lead- After my or- met with my new Bishop who right discrimination and anger ership, and watched and learned dination in said, “Women in ministry is a directed toward me as a clergy- from others whom I experienced to 1975 as a dea- thing whose time will come”. . However with these be effective leaders. con and as an With each comment, I felt my words ringing in my ears, my I have chosen to lead from elder in 1978 in brain shift. Yes, I was the first internal world changed. I saw whatever place I found myself to be. the United woman to be ordained in my an- the world differently. I raised my hand (actually and Methodist Church, my Bishop nual conference (regional organ- No longer complacent about Continued on page 3 Page 2 Anna Howard Shaw Center Newsletter Art by Rev. Nory Leacham, BU STH „12

Leading and Learning in the Vision of God cont’d from page 2 my place in ministry, I claimed in- metaphorically) and offered my- activity. I rarely have waited to ternally a strong sense of leader- self for leadership roles. I looked be asked to provide leadership. I ship. From early childhood on, I forward to see what opportunities have acted, and the formal title had assumed leadership but took might await and learned all I of „leader‟ or public affirmation for granted the responsibilities could about what it would take to of my leadership has come -- di- placed on me as a leader. In the be a leader in those places. At rectly or indirectly. wake left by the comments of my times, I actually moved into lead- Most importantly, I have Bishops, I knew I had to take re- ership roles I imagined. At other sought to be a leader who would sponsibility for my own ways of be- times, I gained insights and be seen as a follower of Jesus ing in ministry and needed to sup- knowledge from exploring how I Christ. I continue to ponder how port the leadership of other people, might have been a leader in those Jesus lived, what he said and women and men. places. did. I take seriously a question Now as I move into retired rela- Teresa said, “Do not asked at my ordination, “Do you tionships with the Church, I see wait for leaders; do it alone, per- expect to be made perfect in this how these two comments made all son to person. Be faithful in small life?” “Yes,” I answer as I seek the difference in my life. I chose to things because it is in them that to live each day faithfully as a be a leader, to take responsibility your strength lies.” (Australian leader and as a follower in re- for my leadership, and to learn as Centre for Leadership for Women). sponse to God‟s commandments. much as I could about being an ef- Jesus said in the Parable of fective leader, role model, mentor, the Talents, “… you have been and guide for others. I enrolled in trustworthy in a few things, I will classes, read countless books and put you in charge of many articles on leadership, pondered things…” (Matthew 25:23 NRSV) deeply the examples of Jesus‟ lead- Always I have seen things that ership, and watched and learned could be done – in ministry and in from others whom I experienced to my larger life. I often have moved be effective leaders. into those spaces by providing I have chosen to lead from leadership. At times, I have acted Bishop Susan W. Hassinger, Bishop whatever place I found myself to be. singly, and at other times, I‟ve Jane Allen Middleton, and Rev. Ka- I raised my hand (actually and joined others who sought similar ren Greenwaldt serve on a panel

Volume 30, Issue 2 Page 3 Muslim Women and the Challenge of Authority in Religion and Politics By Dr. Shahla Republic of Iran. She was one of and locally, they have challenged Haeri the forty seven presidential con- not only the essentialist Oriental- For well over tenders in 2001, six of whom I in- ist stereotypes of women, gender a decade I have terviewed for my video documen- and veiling, but also the patriar- been fascinated tary, Mrs. President: Women and chal and doctrinal monopoly of by and studied Political Leadership in Iran sacred knowledge and the medie- the apparently (2002). Ten years later and in an- val reconstruction of the Quranic unprecedented and paradoxical other Muslim society, the 2011 revelations. At a conference orga- emergence of large numbers of Nobel Peace Prize winner, Ta- nized in March of 2014 at Prince- Muslim women as political agents. wakkol Abdel-Salam Karman, al- ton University on “The Past and From women‟s impressive mobili- so veiled, legitimated her political Present of Female Religious Au- zation and participation in the leadership on the basis of her reli- thority in Shi‟i Islam” (I was una- Iranian presidential election of gious beliefs in equal citizenship. ble to attend), the organizers ad- 2009 to their vocal presence in the She reached back in history, trac- dressed the serious obstacles North Africa and the “Arab ing her noble genealogy to Queen Spring,” Muslim women are ener- Arwa al-Sulayhi, who exercised faced by women to serve as reli- getically marshalling their re- political as well as religious lead- gious leaders, “despite the fact sources and participating in the ership in Yemen from 1067 to that most schools of jurisprudence public domain. Brief though the 1138. recognize women as muftis, and “Arab Spring” seems to have been, History of Islam and the Mus- that, historically, local Muslim it has already engendered a more lim world, in all its geographical, communities did recognize women vocal gender reflexivity and re- political and cultural diversity, as religious scholars and leaders kindled political awakening in the bears an overwhelmingly mascu- over sometimes substantial peri- region. Veiled and unveiled, wom- line imprint. As the sole custodi- ods of time” (from the poster). Is- en have found common grounds, ans of religious and political au- lamic scholars‟ attempt to recon- joined forces and have mobilized. thority, male jurists and scholars struct women‟s past contribution Globally, modernity has resulted have monopolized and “arrogated to religious knowledge, “reveals a in tremendous social changes and to themselves” the sacred large number of women who are structural transformations in tra- knowledge. They have historically described as jurists (faqihat), and ditional and patriarchal institu- functioned as the only interpret- who are asserted to have attained tions: the most conflictual and ers of the Quran, the Hadith a level of competence that quali- anxiety producing of all is the (tradition of Prophet Muhammad), fied them to issue fatwas” (Ibid.) changing gender roles, statuses and jurisprudence. Muslim wom- and relations. Similar to women from other world religions, Mus- en‟s leadership in religious and lim women demand legal equality, political domains, however, has political representation, and eco- received less attention, if not al- nomic participation. My interest most “forgotten.” With apprecia- was first sparked when the tight- ble reflexivity presently Muslim ly veiled, and highly educated and feminists and scholars are seri- articulate Mrs. Moloud Shahid ously tackling subjects of religious Salis told me that she saw no in- and political authority and lead- compatibility between being a ership, and are determined to woman and becoming the presi- contribute to the process of Sacred Worth Club and classmates open mail for Black & Pink‟s incar- dent of a country like the Islamic knowledge production. Globally cerated LGBTQ pen pal program.

Page 4 Anna Howard Shaw Center Newsletter Racehorse Women in the World Conference cont’d from page 1 and locally, they have challenged Poem of a Woman’s Transfor- not only the essentialist Oriental- mation Nguyen‟s presentation. She add- world work to support each other ist stereotypes of women, gender by Ho-Soon Han ed her own comments that is to carefully build coalitions and veiling, but also the patriar- “overcoming” a relationship of across the chasms that divide All my life I ran us.” She called us to see that chal and doctrinal monopoly of unjust power isn‟t something With blinders one just moves on from, but an otherness is really just God‟s cre- sacred knowledge and the medie- Facing only forward experience that leaves a lasting ation through a different per- val reconstruction of the Quranic I ran I ran I ran impression. It‟s something one spective, and shouldn‟t be used to revelations. At a conference orga- To prove that I‟m worthy has to learn to sit with, which foster fear, distrust, or hatred. nized in March of 2014 at Prince- just becomes part of one‟s exist- This undermines our attempts at ton University on “The Past and One day while running ence. She empathized with Ms. solidarity. “The borders between A voice whispered Present of Female Religious Au- Nguyen‟s dislike for the word our communities, whether gated “Be free, be happy” “overcoming,” explaining that it or not, create a divide that sys- thority in Shi‟i Islam” (I was una- Time stopped running makes sense when dealing with tems of power…are designed to ble to attend), the organizers ad- So did I an ongoing struggle. Coming out reinforce.” She really brought dressed the serious obstacles of a colonial context, she herself home the point that until we un- faced by women to serve as reli- Spectators screamed with boos is accustomed to thinking of derstand how all systems of op- gious leaders, “despite the fact and woes power in a negative sense, from pression are connected, we are in that most schools of jurisprudence Then one by one the perspective that “power danger of undermining each oth- Walked away er rather than the recognize women as muftis, and over” leadership seems very in- Shaking their heads accessible. But she emphasized that is the true source of our pain. that, historically, local Muslim Putting their thumbs down that power isn't inherently good We need to all work together for communities did recognize women or bad. Considering relative a transformed world. as religious scholars and leaders From well-liked to disliked privilege and feelings of guilt, Rev. Tsitsi Moyo then shared From favored to abandoned over sometimes substantial peri- she introduced covenantal lan- about her experiences dealing Tempted to gallop again ods of time” (from the poster). Is- guage to explain how we should with the nuanced intersections of Begging them to come back lamic scholars‟ attempt to recon- “try to transform that guilt into , , , and

a commitment, and a responsi- , and how she used struct women‟s past contribution Then the voice whispered bility, and an entrustment” to the gifts of genuine curiosity, to religious knowledge, “reveals a “Take off your blinders” share power with others. She willingness to learn, and rela- large number of women who are After a long silence, thick and added the question: “How do we tionships built over time to navi- heavy described as jurists (faqihat), and walk with the people who have gate situations of power and pow- With shaky hands who are asserted to have attained [power], but don‟t see it because erlessness in her personal and I took of my blinders a level of competence that quali- they‟ve never lost it; and make professional life. She used her fied them to issue fatwas” (Ibid.) them part of the whole commu- experience pastoring a white Exposed, nity and the whole struggle?” church to talk about the im- Frightened, Dr. Nancy Neinhaus, from portance of relational power and Vulnerable, Andover Newton Theological authority that goes beyond the Yet for the first time School, talked about the im- title “Reverend.” Religious lead- I saw my life with clarity, portance of recognizing „the oth- ers need to cultivate a deep faith, Faced the truth of er‟ in order to build relationships and make use of congregational Who I am across difference. She explained covenants, to resist oppression

that she always carries multiple while in positions of leadership. I am not a racehorse identities with her when she en- This is especially relevant where And I ters a room, and tries to ap- they are sometimes a part of No longer want to be one proach any situation in dominant culture, and sometimes

"apprentice mode" - recognizing targeted by it themselves. She she is not an expert. "The only offered: "Lord help me not to way to ensure that women in the hang up my harp on the willow Continued on page 6

Volume 30, Issue 2 Page 5 Women in the World Conference cont’d from page 5 tree." She and Dr. Neinhaus She raised up the Bantu term talked honestly about navigating “Ubuntu” as a way of grounding privilege and power dynamics in us in the deeply mutual bond their own friendship, highlight- and relationship we have with ing that they give each other all of humanity. Rev. Dr. Park "gifts of grace" by being sensitive mentions that one powerful to cultural differences, forgiving way of addressing this is honest ignorance, and remaining through engaging ideas about in relationship through conflict. the economic politics of redistri- bution. Another way is to seek Ms. Yara Gonzalez-Justiano and Rev. Dr. HiRho Park, Direc- out theological lenses grounded Ms. Monique Nguyen at the Conference tor of Clergy Lifelong Learning in different cultural traditions. for the UMC General Board of For example, Minjung theology ryone took out their notepads. Higher Education and Ministry, emphasizes that Korean women Dr. Katheryn Pfisterer Darr responded to Rev. Moyo by re- can use silence as means of added another observation counting what she once heard power, to “manifest dignity and about going beyond servant from a group of UMC women integrity” when that silence is leadership. She said that many while facilitating a "Grace meets finally released. This not only women undermine their author- Power" seminar. She was resists Western misinterpreta- ity to lead in hierarchical struc- thoughtful and honest in talking tions and challenges stereo- tures by being overly apologetic about the stratification of women types, but reclaims the experi- for their own abilities and power. within the church, implicitly call- ence of non-English speaking As she reflected on her experi- ing for more cooperation and in- immigrant women as one of ence of being the first woman tegration among churches, exten- powerfulness. This echoed back from STH to be the Chair of sion ministries, ordained and lay to Ms. Nguyen‟s work with im- Boston University‟s Faculty leaders, deacons, local pastors, migrants who are often ostra- Council, she demonstrated cour- and ethnic and racial minorities. cized for not being native Eng- age in supporting equality Emphasizing that power is with- lish speakers. From the liberat- among women and minority fac- in us, the kingdom of god is with- ing perspective of Minjung the- ulty. She took heart from the in us, we can be aware of and re- ology, Korean women have in- practice of prayer as a way of sist the kyriarchal ethos that credible power in being able to sustaining her leadership, regu- might characterize religious lead- be heard and make their pres- larly reciting the words “God, ership. We need to learn about ence felt through wielding si- enable me to see myself as you and be aware of the cultural poli- lence. see me.” tics of recognition, and who we choose to see in their wholeness Representative Shirley Ow- The conference featured two vs who we unconsciously dehu- en Hicks talked about growing different panels highlighting manize for not being “like us.” up proud of her race and herit- voices from a younger genera- age because of her father‟s in- tion and an older generation. fluence as a Baptist Minister, Katie Omberg, a first year M. and how it helped to form her Div student, shared her experi- as a servant leader. Even as a ences of being a young queer politician, her leadership style person in positions of power. is grounded in a religious con- She especially highlighted the viction that she must work for complexity of receiving aspects justice in the world. Her state- of masculine privilege as a wom- ment that “I want to live with an, sometimes benefitting from myself, so I want to be fit for sexism and sometimes being myself to know,” rippled marginalized by it. She also Dr. Kathryn P. Darr and Rep. Shirley through the audience and eve- pointed to the influence of white Owens Hicks at the Conference Continued on page 7

Page 6 Anna Howard Shaw Center Newsletter

Women in the World Conference cont’d from page 6 privilege and class privilege in empowered her to lead as a she claimed her own power as a queer politics, calling on us to woman in a woman‟s role, ra- woman leader. She called up the expand our agenda past mar- ther than a woman in a man‟s visceral memory of a male cler- riage equality to intimately re- role. gy member telling her not to put lated issues such as poverty, in- her name in for Bishop, because The next panel consisted carceration, and immigration. he had a dream in which God of Bishop Jane Allen Middleton, Myungeun Park, a recent alum- personally warned him it was a Rev. Karen Greenwaldt, and na and current S.T.M. student, bad idea. In response Bishop Bishop Susan Hassinger. With talked about her first year of Hassinger replied that she, too, their vast experience and sen- ministry as a local appointed had personally talked with God, iority, they shared realistic ad- Senior Pastor. She is the young- and discerned that God was vice for how to navigate sys- est and the first female pastor calling her in this direction. tems of power and privilege as at her current church. Ground- This is an example of how wom- religious leaders. Rev. Green- ed in God‟s love through the ho- en can recognize the authority waldt memorably reminded us ly spirit, she said she has been of their own call to leadership, that it‟s important not to un- able to use the practice of cele- even within patriarchal power dermine or devalue ourselves bration to build trust in her con- structures, and how empower- when we know we have done gregation, and affirm a commit- ing it is to claim one‟s religious our best in a situation. She ment to mutual growth. It has authority regardless of institu- talked about the personal re- taken time to adapt to a new tional opposition and prejudices. solve it took to march into posi- style of leadership, but spiritual tions where others didn‟t think After these powerful tes- authority from within gave her she belonged as a woman, and timonies, we had the great priv- pointed to the rightful authori- ilege of honoring Bishop Hassin- ty that we have in participating ger as the 8th recipient of our in God‟s vision. Bishop Middle- Anna Howard Shaw Award. Her ton gifted us with wisdom life and her testimony are a no- about how to empower others ble example of how women exer- by remaining connected with cise their power in service of God. She emphasized that empowering and raising others sometimes we lead by walking up. Her life and ministry are in front of others, sometimes devoted to being in solidarity alongside them, and other with others, overcoming preju- Susan W. Hassinger receiving the times by walking behind them dices against people who are Anna Howard Shaw Award. and pushing. Bishop Hassinger powerless, and amplifying the then shared personal anecdotes voices of those who are op- the confidence to step aside giving us insight into moments pressed. With endless testimo- from society‟s expectations. This Continued on page 8 Donations from April 2013 ~ February 2014 Linda E. Bergh Courtney Teru Goto Virginia S. Mauder Mary Lou Greenwood Boice June C. Goudey Lynn N. Rhodes Jo Ann Carlotto Tallessyn Zawn Grenfell-Lee Wonwha Lee Ryu Hee An Choi Philomena Hare Patricia J. Thompson Dawn E. Clark Peggy A. Johnson Leslie Weiner Alger Nizzi Santos Digan Merle R. Jordan Margaret S. Wiborg Julia A. Foster Norma Vedan Leachon UMC Northeastern Jurisdic- CheryIn A. Gates Dorothy S. Matthias tional Conference

Volume 30, Issue 2 Page 7 Boston University School of Theology NONPROFIT Anna Howard Shaw Center U.S. POSTAGE PAID 745 Commonwealth Avenue Boston, Massachusetts 02215 BOSTON MA 617-353-3075 PERMIT NO.1839 http://www.bu.edu/shaw/

The Anna Howard Shaw Center at Boston University School of Theology seeks to em- ANNA HOWARD power women in ministry through research, education, support, and advocacy. If you SHAW CENTER would like to learn more about the Anna Howard Shaw Center, please check NEWSLETTER our website at www.bu.edu/shaw/. Volume 30, Issue 2 Women in the World 2014 cont’d from page 7 Spring 2014 nies by colleagues, family, friends, and students, she showed how women in leadership practice compassion, justice and reconcilia- MANAGING EDITOR

tion, and transform the world. She has touched many of our lives Choi Hee An and we are blessed to have her at the School of Theology. As we prepared for this conference, we didn‟t expect to be so EDITOR humbled and awed by the power and intensity of simply bringing Jessica Roffe people together. The Shaw Center has been a hub of women‟s scholarship and leadership since our founding. We keep our work CONTRIBUTORS as a call to serving God and serving the world. We hope that your Jessica Roffe support, donations, and encouragement will continue to be abun- Yara González-Justiniano dant, and inspire us to projects such as this. Karen A. Greenwaldt See our conference livestream at http://tinyurl.com/Shaw2014 Shahla Haeri Ho-Soon Han Please send donations to: Boston University School of Theology Nory Leacham Anna Howard Shaw Center Choi Hee An

745 Commonwealth Avenue, Boston, MA 02215 Or submit online at www.bu.edu/shaw/donations/ Boston University is an equal opportunity, affirmative action institution. 0609 974050