Tasting and Touching Transcendence: Engaging All the Senses Inside and Outside of Easter
by Krista Tippett, host
I have long been fascinated by Eastern Orthodox spirituality and theology, and I’m delighted to throw a spotlight on it in this holiest of Christian seasons. In engaging all the senses — with incense, iconography, and lush hymnody — Orthodox worship conveys the incarnational message of Easter as a matter of routine. In fact, in the Armenian Orthodox tradition of Vigen Guroian, every Sunday is in some sense a celebration of Easter. And in the passions of his life — as in the culture of generations of Armenians who came before him — he also tends the Easter themes year round through life, death, and resurrection in his beloved perennial garden.
There is a mystical collusion of the lofty and the literal, of sacred and earthly, in Guroian’s perspective. He describes how in Orthodox liturgy — as in gardening, as in life — “beginnings and endings” are repeatedly, transparently connected. And so an Armenian Easter commemorates the larger cosmic drama — beginning with the creation of the world, and human exile from the original garden of Eden, through eternity — that frames what the New Testament calls the “New Creation” in Jesus Christ.
That, of course, is high theology. But in Vigen Guroian’s imagination and in his garden, high theology is made three-dimensional, brought down in the most literal way to earth. So, for example, he describes the sacrificial labor of early spring, the time of Lent — the pruning, the mess, the clearing away that prepares him and his soil to “receive the gift.”
As he does so he not only evokes the grand themes of Easter, he vividly reveals the ancient, organic connections between many religious holidays of this time of year and nature’s cycles of fertility, decay, and regeneration.
At the same time, as Vigen Guroian remembers the aunts and uncles of his childhood, many of whom were survivors of the Armenian genocide of the early twentieth century, he finds a connection between the gardens they cherished and the human tenacity to insist on the possibility of new life and resurrection out of every disaster.
In closing this week, I offer a handful of readings from Vigen Guroian as meditations on ancient, sometimes hidden themes of this religious season that even the most devout of moderns might easily forget — exiled as so many of us are, by culture, from gardens.
"I have said on occasion that I think gardening is nearer to godliness than theology. … True gardeners are both iconographers and theologians insofar as these activities are the fruit of prayer ‘without ceasing.’ Likewise, true gardeners never cease to garden, not even in their sleep, because gardening is not just something they do. It is how they live."
From the opening chapter of “On Leaving the Garden” in The Fragrance of God:
"In the Christian religion, sight has frequently been proffered as a metaphor for the experience of God. The medieval theologians spoke of the ‘vision of God’ as the summum bonum, the highest good of the Christian life. They singled out sight as the ‘mystical’ sense, the one that draws us deepest into communion with God. Dare I contend with souls so wise? For I have a notion that smell, not sight, is the most mystical sense. The garden has persuaded me of this.”
"Lilies and hyacinths signify the resurrection, and I can understand why. But I have a pair of turtles that plant themselves in my garden each fall like two gigantic seeds and rise on Easter with earthen crowns upon their humbled heads. With the women at the tomb, I marvel."
Pope Benedict XVI holds the Eucharist in celebration of the Chrismal Mass of Maundy Thursday in St.Peter’s Basilica at the Vatican. (Photo by Tiziana Fabi/AFP/Getty Images)
Some Roman Catholic priests will perform a rite of foot-washing to commemorate and reflect on Jesus’ act of washing the feet of his twelve disciples. The Gospel of John (13: 1-7) describes this act as a service to others despite your social position, a willingness to be closer to your neighbor. Though normally the task of a servant, Jesus performs this task as the host, despite the protest of his disciples. In doing so he invites them into an intimate fellowship with him, and modeling the behavior he wishes to teach to all humanity:
"Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them."
Reverend Thumma Bala (right), an Indian Catholic bishop of the Archdioecese of Hyderabad, washes the feet of a parishioner during Maundy Thursday service. (Photo by Noah Seelam/AFP/Getty Images)
Deacon Buruk Kidane (right) has his feet and hands washed by Reverend Gebrekiros at the Ethiopian Orthodox Church in Denver, Colorado. (Photo by Matt McClain/Getty Images)
Cardinal Roger Mahony washes the feet of 12 people, following the example of Jesus washing the feet of his 12 apostles, during the celebration of the Mass of the Lord’s Supper in Los Angeles, California. (Photo by David McNew/Getty Images)
In England, a Royal Maundy Service is held on Holy Thursday. During the service, the king or queen gives Maundy money to his or her subjects — one coin for each man and woman equal of the royal’s years of birth.
Queen Elizabeth II (right) distributes the Maundy money to 86 men and 86 women during the Royal Maundy Service at York Minster in York, northern England on April 5, 2012. (Photo by Arthur Edwards/AFP/Getty Images)
In Jerusalem, processions of all sorts take place in the Old City on Holy Thursday.
Kawases in traditional Ottoman outfits lead a procession of Roman Catholic clergymen along Jerusalem’s Old City streets during Holy Thursday on April 5, 2012. (Photo by Gali Tibbon/AFP/Getty Images)
Roman Catholic clergymen walk along Jerusalem’ Old City streets during a Holy Thursday procession on April 5, 2012. (Photo by Gali Tibbon/AFP/Getty Images)
Roman Catholic clergymen hold candles as they circle the Anointing Stone during the Holy Thursday mass at the Church of the Holy Sepulchre on April 5, 2012 ahead of Easter celebrations. Christians traditionally believe the church is built on the site where Jesus was crucified and buried. (Photo by Gali Tibbon/AFP/Getty Images)
Raed Nuseibeh, the Muslim doorkeeper of the Church of the Holy Sepulchre, closes the door after the Catholic Holy Thursday Easter procession. (Photo by Gali Tibbon/AFP/Getty Images)
Jason Russell and Joseph Kony Can Teach Us How to Love One Another on the Internet
by Chris Miller, guest contributor
As a social media nerd and a nonprofit worker with a heart for Africa, the past month has been fascinating. In that time we have witnessed the rise of the “KONY 2012” campaign and the fall of the mastermind behind it, Jason Russell.
On March 5th, an organization named Invisible Children launched an online movement to make Joseph Kony, a Ugandan war criminal and rebel leader known for his use of child soldiers, famous. The goal was to bring so much attention to him that governments would work together to bring about his arrest. Invisible Children produced a sleek thirty-minute video presenting this idea. The video went viral, racking up more than 86 million views.
However, not everyone thought the video was a good idea. (Myself included.) The Internet had a bipolar reaction. Many supported the campaign, posting links on Facebook and Twitter. Many others criticized the movement and the organization behind it.
The video featured Jason Russell, a co-founder of Invisible Children. Because of this, he came under personal attack. Sadly, the burden of this criticism was too much to bear. Suffering from ”exhaustion, dehydration, and malnutrition,” he had a nervous breakdown. Ten days later, he was detained outside of his home, where he was found nude, pounding his fists into the pavement and yelling profanities at the devil.
The Internet was quick to respond. He was mocked in every possible way. In fact, many of the top tweets were so offensive I do not feel comfortable sharing them here. To make it even worse, TMZ.com obtained a thirty-second video of his breakdown and posted it on their website. It went viral.
Transcending America’s Faith Divide to Address Social Injustice
by Altaf Husain, guest contributor
Ms. Dia performs at a Community Café: Just Food event organized by the Inner-City Muslim Action NetworkIMAN Community Cafe events.
As Americans pause today, the anniversary of Dr. Martin Luther King Jr.’s assassination, it is worthwhile to reflect on the culture of service and social justice that were part of his teachings.
While the values King espoused could be internalised by anyone who is passionate about improving the human condition, his teachings resonate especially with faith-inspired people. Muslim Americans, for example, have a profound appreciation for King because he dedicated his life to addressing societal injustices — a central tenet of the Islamic tradition.
Of particular relevance from King’s teachings is the concept of a “world house,” comprised of peoples of different faith traditions. He wrote, “We have inherited a large house, a great world house in which we have to live together — black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Muslim and Hindu — a family unduly separated in ideas, culture and interest, who, because we can never again live apart, must learn somehow to live with each other in peace.”
The concept of a world house is especially relevant when applied to interfaith collaboration on social justice initiatives today. Such interfaith collaboration is an American tradition, and Muslim Americans are integral to it. In fact, social activism among Muslim Americans is at an all-time high.
Inspired by their own faith tradition and responding to invitations from other traditions, Muslim Americans have been noticeably advancing the concept of a world house, especially by focusing people’s attention on hunger in America.
Consider the Interfaith Hunger Initiative (IHI) in Indianapolis, of which the Islamic Society of North America (ISNA) is a partner. The IHI reports that 16,000 children die from hunger each day throughout the world. In Indianapolis alone, a total of 18,000 children are frequently hungry. With the active involvement of Muslim Americans, IHI aims to end child and family hunger both at the domestic level in Indianapolis, and internationally in Kenya.
Participants of Muslim Run in Action discuss food choices at a local market.
While hunger is an issue nationwide, in inner-city neighbourhoods, a related issue is the disproportionately large number of unhealthy food options being sold in stores. This issue, conceptualised as food justice, is being addressed head on by a Chicago-based organisation, Inner-city Muslim Action Network (IMAN). IMAN is located in Chicago’s south side and was founded by young Muslim Americans. IMAN is unabashedly targeting “food and liquor” stores (including ones owned by Muslims) in inner-city black neighbourhoods, challenging them to take responsibility for the food options they offer. IMAN recently sponsored a forum entitled “Food For Life, A Human Right: Food Justice, Corner Stores & Race Relations in the ‘Hood.”
Muslim Americans are also represented both by ISNA and the Islamic Circle of North America (ICNA) in the National Religious Campaign Against Torture (NRCAT), an American membership organisation of 300 religious communities. NRCAT asserts that “torture is a moral issue” and aims to end torture in our own backyard. A declaration regarding prisoner treatment, torture, and cruelty states that NRCAT members “agree that the use of torture and cruel, inhuman, or degrading treatment against prisoners is immoral, unwise, and un-American.” As active and vocal partners in NRCAT, Muslim Americans are exerting tremendous energy in organising campaigns to educate community members about the adverse psychological and physical impact of current practices on prisoners, such as 23-hour solitary confinement; they advocate prohibiting torture outright for mentally ill prisoners, as well as certain interrogation techniques.
As these examples indicate, there are sufficient members of the world house, among them Muslim Americans, who are not only putting into practice the teachings of their own faith and cultural traditions but also exemplifying the continuing relevance of King’s teachings to contemporary social issues. King’s life was cut short nearly 45 years ago; however, his teachings remain relevant today, inspiring Muslim Americans and others to uphold social justice through interfaith collaborations.
Altaf Husain is a member of the Board of Trustees of the Islamic Society of North America. He is a Fellow at the Institute for Social Policy and Understanding and Assistant Professor of Social Work at Howard University in Washington, DC.
A version of this article was published by the Common Ground News Service on April 3, 2012. Copyright permission is granted for publication.
Oh, it’s so easy. If you have an email address, we have a weekly newsletter waiting for you each Thursday. It has links to the latest On Beingshow and our host’s journal reflecting on her interview with each week’s guest. And, if you prefer to just get the audio, subscribe to our podcast on iTunes.
If we were not so single-minded about keeping our lives moving, and for once could do nothing, perhaps the huge silence might interrupt this sadness of never understanding ourselves and of frightening ourselves with death.
During our show this week, Krista Tippett asked Sylvia Boorstein to read the Pablo Neruda poem she always carries with her. Quite a few listeners have asked where they can hear "Keeping Quiet" again, so here she is reciting the poem in front of a live audience in suburban Detroit.
The Act of Parenting Is Folding the Towels in a Sweet Way
by Krista Tippett, host
I picked up Sylvia Boorstein’s lovely book, That’s Funny, You Don’t Look Buddhist, years ago and loved it. Then, several years later, I found myself on a panel discussion with her and loved her in person.
I was struck in that discussion by one story she told, about a man who participated in one of her meditation and Metta or “lovingkindness” retreats; she conducts these for Buddhist practitioners but also for rabbis and clergy and lay people of many traditions. As this man prepared to pack up and go home, he described an unsettling sense of vulnerability, of openness to life which also meant that his defenses were down. He felt blessedly sheltered in the context of that retreat but far too exposed to take his newfound vulnerability out into the world.
This has its corollary in becoming a parent, I think. One’s sense of sovereignty and safety goes into freefall — and stays there. But no one tells you this in advance! As the French theologian Louis Evely beautifully put it:
"(W)hen one becomes a father, or a mother, one suddenly sees oneself as vulnerable, in the most sensitive part of one’s being; one is completely powerless to defend oneself, one is no longer free, one is tied up. To become a father is to experience an infinite dependency on an infinitely small, frail being, dependent on us and therefore omnipotent over our heart."
So how to live, how to love, how to know what we can do (and what we can’t) to raise children who will participate in the world’s beauty and its pain and be safe inside their skin. This too is a conundrum, a daunting challenge that we rarely name together. But it is always there if we are raising children not merely to be successful (and there’s lots of advice about that), but to be good and grounded and kind.
I went into this conversation with Sylvia Boorstein hoping for some practical wisdom about imparting such qualities of character. In the course of our time together, some of it in exchange with an audience of people with children in their lives, we circled back to the simplest and most daunting reality of all: our children are likely, in the end, to act and live as we act and live. Nurturing their inner lives means nurturing our inner lives, for their sakes.
I couldn’t have found a better conversation partner on this. Sylvia Boorstein has four grown children and seven grandchildren, and her spiritual practice is blessedly reality-based. Buddhism, of course, is at its core about embracing reality head on, about minimizing suffering in life by first acknowledging that suffering is a fact of life and resolving not to make it worse.
So, as she describes, this spiritual practice has helped her grasp that her lifelong tendency to worry is simply a quality she possesses, no more remarkable than the fact that, as she puts it, she is short and has brown hair. Others of us may have a tendency towards anger, or to reach for sensory comfort when life throws its curve balls. The trick for achieving balance and joy in our own lives — a trick made both harder and more important by the presence of children who exhaust as well as delight us — is first to know this about ourselves.
Spiritual parenting, as Sylvia Boorstein describes it, is not about adding work or effort to our overly busy lives. It is about self-knowledge and “wise effort” that helps us live gracefully moment by moment. It is manifest as much in how we fold the laundry as in how we discipline or praise our children. She offers this, for example, as a simple piece of effort that can reorient our attitudes and responses in all kinds of situations. Rather than asking, “Am I pleased?” in any given situation, we can ask instead, “In this moment, am I able to care?”
"Back in the days when pots and pans could talk, which indeed they still do, there lived a man. And in order to have water, every day he had to walk down the hill and fill two pots and walk them home.
One day, it was discovered one of the pots had a crack, and as time went on, the crack widened. Finally, the pot turned to the man and said, ‘You know, every day you take me to the river, and by the time you get home, half of the water’s leaked out. Please replace me with a better pot.’
And the man said, ‘You don’t understand. As you spill, you water the wild flowers by the side of the path.’ And sure enough, on the side of the path where the cracked pot was carried, beautiful flowers grew, while other side was barren.
A Heightened Potential for Creativity Even While Our Brains Slow Down
by Krista Tippett, host
MRI of brain (image courtesy of Dr. Robert Zatorre/McGill University)
Few features of humanity are more fascinating than creativity; and few fields right now are more fascinating than neuroscience. Rex Jung puts the two together.
He spends half of his time working with people living with brain illness or injury. In this role, he says, he’s something like an “existential neuropsychologist.” And what he learns there informs the other half of his working life, in the laboratory applying the newest technologies of brain imaging to the interplay between creativity, intelligence, and personality.
What I like about this interview is the humanity Rex Jung brings to his science. This is a quality of all the scientists we bring on this program, I suppose — whether it’s James Gates on supersymmetry, Jean Berko Gleason on linguistics, or Mario Livio on astrophysics. I’m fascinated by the richness of this exchange between humanity and science when you simply shine a light on it. Rex Jung, for example, got interested in studying brains as a volunteer for the Special Olympics. He came to love and revere the participants with supposedly “imperfect” brains.
Rex Jung first made a mark in the field of deciphering the brain networks involved in intelligence. But he was always aware that there is something more than intelligence involved in lives of beauty and integrity and vigor.
Now he’s working on the emerging frontier of the study of creativity — and how it is different from, as well as related to, intelligence. He and his colleagues have notably helped identify a phenomenon they’ve called “transient hypofrontality.” That’s a daunting name for an experience many of us will recognize. Simply put, Rex Jung says that intelligence works like a “superhighway,” with massive numbers of connections being made between the different parts of the brain with speed and directness. When we become more creative, our powerful, organizing frontal lobes downregulate a bit. The creative brain is a “meandering" brain. The superhighways give way to "side roads and dirt roads," making possible the new and unexpected connections we associate with artistry, discovery, and humor.
One of the most helpful things about this conversation is the commonsense way Rex Jung describes the implications of his research. He says to take those famous stories we have of moments of great creative discovery — like Archimedes wallowing in his bath when he had his eureka moment — and be attentive to how we all prime our brains to be less directed, more creative. Some of us take a bath, some take a walk, some take a drink.
This cutting-edge research is a resounding affirmation of something we know we need in the 21st century but struggle to create: downtime. It’s a call to make this possible for our children too. Again, I think we all know this. For science to demonstrate it as a necessary precondition for creativity is bracing and helpful.
I appreciate the way this research validates the creativity of the everyday: of humor, of relationships, of social as well as personal, scientific, or artistic innovation. Rex Jung is also part of an emerging discipline called “positive neuroscience” — studying what the brain does well and, by implication I think, how what we are learning about our brains can be of benefit to our common life. He even believes that while there is loss in an aging brain — the phase many of our baby boomer brains have now entered — there is also a potential for heightened creativity in that very slowing down.
There are intriguing echoes between this research and neuroscientist Richard Davidson’s discoveries at the University of Wisconsin about how it is possible through behaviors — and with practice — to keep changing our brains across the lifespan. After listening to Rex Jung, I’ve become more aware of how I sometimes get myself into agonizing moments, when I need to be creative (on deadline, of course) but haven’t made the space for my frontal lobes to downregulate and let it happen.
I like feeling more in touch with my frontal lobes. I also like the way Rex Jung questions whether there is a necessary connection between creativity and difficult personalities (e.g. Steve Jobs). From my vantage point, I also feel we may be on the cusp of realizing new creative potentials in ourselves — again, in the everyday. I’ll let my brain meander here awhile to consider that. Talk about having your cake and eating it too; I get to delight in the purposefulness of meandering.
I was certain I was going to hate it. All of my four kids have been fans of the series of books by Suzanne Collins since before they were cool; therefore when the movie was announced, we all knew the midnight screening on the night of release was a must-do.
But in the run-up to last night’s trip to the IMAX theater, the reviews I read and heard helped confirm my feeling that this would be a disgusting movie: violent, gratuitous in every way, repulsive to my social conscience.
I was wrong. Very, very wrong.
I tend to approach these cultural phenomena with a concern that my comfort level will be jolted. What I should be concerned about is what these phenomena say about our culture, and in the case of The Hunger Games, what it says about the generation that elevated the story to its current status. With an eye to the latter, I drove home early this morning with a deep satisfaction that my kids were smarter than I was at their age, and that their generation understands something mine did not.
First: yes, the movie is violent, and disturbingly so. The story is one about a future world in which a wealthy ruling class dominates a world that it is linked to, but separate from, itself through overwhelming police and military power, and entertainment that both enthralls and intimidates the underclasses. The focus of the story is an annual gladiatorial ritual in which representatives from the “districts” under domination give up children to a tournament of slaughter and death. Yes, this movie is based around images of children killing each other.
It is a valid question to ask: why must we tell stories that constantly elevate the level of violence necessary to grab our attention? Why is it now necessary to portray children killing other children, and children dying by each others’ hands? This is indeed an important question for our society to wrestle with. But more importantly, we should direct our moralizing to the question the film itself seeks to ask: why are we satisfied to be part of a society that finds it necessary to feed upon its young?
Viral successes like The Hunger Games reach mass audiences because they strike a nerve. The audience for the books and the film, the “millennial generation,” is not lost on the message. Our society is held together by a craving for violence. What is, say, middle-school football, after all?
We should ask: is it tolerable for us to send our young boys into a game that breaks legs, destroys knees, causes concussions, and otherwise changes the course of life forever? Of course it is! Not only does the game bring our community together, provide economic opportunities, but for the lucky few, college scholarships and professional opportunities. For the players, they are willing to risk limb and even life for a lottery-styled shot at fame and fortune. For the audience, we are willing to cheer when the fallen player limps off the field, or worse, is carried off to the emergency room, sighing a concern or uttering a prayer for the well-being of the child who may suffer permanently in the name of our entertainment.
The Hunger Games causes us to consider other forms of this structural violence. Not to only pick on the venerable institution of football, the film’s prevailing metaphor can be applied to all kinds of American institutions of empire: soldiers in Iraq or Afghanistan, Treyvon Martin, state-sponsored gambling (the lottery), Wall Street, and so on. Face it: our society is one that eats its young. Through its horrific portrayals of a society that dominates via a tournament in which children kill children, The Hunger Games might well shock us into seeing the way we ourselves do it.
After the movie, my kids wanted to know my reaction. Did I just see it as yet another violent kid-pic? “No,” I said, “I didn’t expect to come here and see a movie about the young Israeli soldiers sent to occupy the West Bank.”
In return I asked if, when they read the books, they saw them as overtly political. “Yes,” my fourteen- and seventeen-year-old kids replied. And while they discussed on the way home the ways the movie changed story details of the books, I went to bed at 3:15am knowing that the major theme was not lost on them.
It gives me hope.
Steven D. Martin is a documentary filmmaker, photographer, and activist. He currently serves as a founder and executive director of the New Evangelical Partnership for the Common Good. You can read more of his thoughts at the Uncommon Voices.
We welcome your reflections, essays, videos, or news items for possible publication on the Being Blog. Submit your entry and contribute a deeper understanding of the world around us.
A woman tends to a child during a Sacrament Meeting of the Washington DC 3rd Ward at the Church of Jesus Christ of Latter Day Saints in Chevy Chase, Maryland. (photo: Brendan Smialowski/AFP/Getty Images)
In the March 8 Washington Post article "Feminism’s Final Frontier? Religion," Lisa Miller predicted that American women would soon abandon the Republican party in droves, just as they are reportedly quitting conservative Christian churches in historically large numbers. In both cases, women’s disaffection appears to be fueled by the disrespect shown to them by male leaders, a disrespect revealed in the ecclesiastical sphere by evangelical minister Jim Henderson’s new book, The Resignation of Eve, and visible in the political sphere to anyone who has followed the recent debates over access to birth control.
As “the men of the right” (as Miller calls them) insult women of faith, many of the latter are rejecting the communities that demean them, and creating leadership roles for themselves elsewhere. She suggests that a similar dynamic will soon govern American party politics. However, the implications of the current situation may not be that clear-cut, religiously or politically.
Miller believes women’s disaffection to be a new phenomenon, spurred by the incongruities between a newfound economic independence and an old-fashioned gender hierarchy:
"In churches (and synagogues and mosques) across the land, women are still treated as second-class citizens. And because women of faith are increasingly breadwinners, single moms and heads of households, that diminished status is beginning to rankle” (emphasis mine).
The assumption that previous generations of women of faith uniformly accepted an inferior position, that is, that religion constitutes “feminism’s final frontier,” leads the author to predict a major break with the patriarchal past due to a novel combination of propitious circumstances and female aspirations. But the “resignation” described by Henderson is not a new departure potentially signaling a major break with tradition; rather, it is the latest permutation of the gender conflict that has been part and parcel of the Christian tradition from earliest times.
Indeed, the struggle over gender and spiritual authority set in early enough to affect the canon of the New Testament. Many women supported Paul, the greatest early Christian missionary, including Prisca (Priscilla), who was instrumental in the apostle’s successes at Corinth and Ephesus, and whom he ordained as a congregational leader along with her husband Aquila (Acts 18). Yet, misogynistic editors of biblical manuscripts successfully obscured Paul’s respect for female religious leaders by falsely attributing to him — either through misplaced punctuation or outright interpolation — the sentiment that women should be silent in churches (1 Cor. 14:33-36).
Nevertheless, women persisted by, among other things, writing or supporting the composition of egalitarian texts, founding and governing monastic communities, pressing the liberationist claims of virginal feminism, exercising a number of liturgical (at times sacerdotal) functions, articulating a whole range of new theologies (including feminine theologies of the godhead), and establishing innumerable beguine communities that were absolutely independent of male ecclesiastical authority. In sum, women consistently found ways to control their own religious destinies and to assume leadership roles within Christian contexts, including during the European Middle Ages, a period popularly (albeit erroneously) conceived as particularly repressive of women. Yet, none of these activities ever fully erased the persistent commitment to gender hierarchy cherished by the “men of the right” whose values have determined the character of most mainstream hegemonic institutions.
Christianity has consistently been open to pro-feminist movements, but this has resulted neither in a fundamental egalitarian transformation of Christian institutions, nor in a mass exodus of disaffected women. The current wave of “resignations” fits squarely into a 2000-year-old tradition of tension over gender and spiritual authority; if proponents of patriarchal forms of religious organization do not feel particularly threatened by the alarm bells Henderson has rung for them, it is because historical precedent encourages complacency on their part. After all, their predecessors always managed to hold on to power.
"The men of the right" have found, in every generation, a substantial number of Christian women who considered the limited roles and secondary status allotted to them to be quite comfortable. It is certainly easier to execute simple, circumscribed tasks such as meal preparation than to shoulder the responsibility for major policy decisions. But every generation has also witnessed rebellion and discontent.
Today’s feminists of faith can draw on a rich heritage to stake out positions that might ultimately justify both Henderson’s warnings and Miller’s optimism. Success may well depend precisely on an awareness of that inspirational heritage. A radical egalitarian transformation will require an unprecedented struggle; it will not be the inevitable result of the rise of the female breadwinner.
Felice Lifshitz earned a PhD in History from Columbia University and currently teaches in the Program in Women’s Studies at the University of Alberta. She has published numerous books, articles, and essay collections concerning medieval Christianity.
This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School. We welcome your reflections, essays, videos, or news items for possible publication on the Being Blog. Submit your entry and contribute a deeper understanding of the world around us.
Modernity meets history. A Kurdish girl in Sulaimaniyah, Iraq wears traditional clothes while peeking out from a sunroof. (photo: Ahmed Al-Rubaye/AFP/Getty Images)
On this first day of spring, Persian families around the world are greeting each other with “Sal-e No Mobarak!” and “Happy New Year!” in celebration of the holiday of Nowruz, a day of beginnings. Translated as "new day," the solar-based holiday marks the first day of the first year of the Bahá’í calendar and the falls on the vernal equinox.
"Everyone lines up, and, one by one, each person jumps over the piles and sings, 'zardi-ye-man az to, sorkhi-ye to az man,' the special song means ‘my yellowness is yours, your redness is mine.’ Iranians believe, people give pain and negativities to the fire, and receive the warmth, the health and strength from the fire.”
Iranians shop for Nowruz at a market in Tehran. (photo: Atta Kenare/AFP/Getty Images)
The traditional haft-seen table is an important part of Nowruz celebrations. Iranians prepare these settings in their homes by gathering seven items that start with the letter “s,” which have positive meanings: the spice sumac for sunrise, seeb (apples) for beauty, and sir (garlic) for health, among others.
Haft-seen: a traditional table setting of Nowruz, present in many homes. (photo: Jean-Philippe Daigle/Flickr, cc by-nc-sa 2.0)
An Egyptian Christian Copt holds a portrait of late Pope Shenouda III as mourners wait in a queue to enter Saint Mark’s Coptic Cathedral. (photo: Gianluigi Guercia/AFP/Getty Images)
From St. Mark’s Cathedral in the el-Abbassiya district of Cairo, thousands of mourners are paying their last respects to Pope Shenouda III, the leader of the Coptic Orthodox Church. He died on Saturday at the age of 88. Ahram Online is live-blogging from the site.
On February 9, we live-tweeted highlights of his interview with Krista Tippett and have aggregated them below for those who weren’t able to follow along. Follow us next time at @BeingTweets.
For those not familiar with Kevin Kling, he is a prolific writer, performer, and a nationally recognized artist. He may be best known for his storytelling and commentaries at National Public Radio. With humanity and wit, Kling describes life growing up in the Midwest with his congenital birth defect, and how he’s been changed after surviving a near-fatal motorcycle accident.
On Jealousy, Transparency, and Lies: John Moe on Mike Daisey and the This American Life Retraction
by Trent Gilliss, senior editor
Yesterday Ira Glass sent an email revealing that This American Life's report on Apple's manufacturing supplier in China "contained significant fabrications." Mike Daisey’s story and TAL’s decisions to go to air and later retract the show have sparked a lot of discussion in journalism and public radio circles.
There’s a lot of praising, challenging, and questioning going on. Frankly, much of it feels like punditry and harmless posturing. But, this Saturday afternoon a stream of tweets by Marketplace's John Moe put a human face on this story and some of the underlying ethical issues at stake.
(I’ve kept the format in order to preserve, hopefully, the rhythm of Moe’s thoughts.)
Turning the Gifts of Our Experiences Into Story and Laughter
by Krista Tippett, host
Full disclosure: until I moved to Minnesota, I didn’t get the Midwestern accent/humor thing thing that the movie Fargo so iconically captured. But I remember hearing Kevin Kling on NPR and staying with him despite myself, always being touched as well as amused at where his stories took me.
Having only heard him on the radio, I wasn’t aware of the disability he was born with — his left arm much shorter than his right, with no wrist and no thumb. Then, about ten years ago, he was in a catastrophic motorcycle crash. The Associated Press and the local newspapers in Minneapolis and St. Paul reported the accident. Eyewitnesses thought he had died. The accident had paralyzed his healthy right arm, the one which had always done the bulk of the work.
Reading his stories from and about his childhood — they are legion — it is clear that Kevin Kling was always a natural humorist. And life has also made him wise.
Our losses make us human, he’s learned. They give us our richness and our wisdom. But wisdom doesn’t come cheap; it costs us. This is one of the endless things he says that makes you think hard just before or after he makes you smile.
We get the whole package of Kevin Kling in this conversation: funny guy, poet, wise man. As deeply down to earth as he is — in life as on stage — he also has an innate love of literature and philosophy, weaving Shakespeare and Dante into his stories as easily as Goofus and Gallant.
He describes himself as touched by Dante’s underworld. It’s a reality he feels he landed in, and wrested himself back from, after his accident. He also plays with Dante’s language about the underworld as he considers his very being and presence in the world. Dis, he says, is “the place of shadow and reflection where you round off the rough edges of torment and desire. You go to this world of Dis. And it’s the prefix for ‘disability,’ which doesn’t mean ‘unability.’ It means able through the world of shadow and reflection. And so it’s just another way of doing things… it is literally having a foot in two worlds.” This is how Kevin Kling experiences the “dis” in the disability he was born with, as well as the one he acquired in midlife.
And being able-bodied, he helpfully points out, is always only a temporary condition.
Sit back, relax, and prepare to reflect and to laugh. It’s a rare, lovely gift of Kevin Kling to make us do both. He helps us remember what he knows so well — that our sense of self and our sense of humor are great gifts in facing whatever life throws at us. Once we turn our experiences into stories and laughter, they no longer control us. The challenge is in not merely resting with the stories that help us sleep at night, but claiming the stories we want to grow into.