I particularly appreciate Power’s timely caution that feminism not allow “bombs to make its point” through military and cultural imperialism that claims to be liberating women throughout the world.

I haven’t read anything else by Power, but I am now interested in her book, “One Dimensional Woman” in which she apparently claims that the real c-word is capitalism. This desire to shift feminism away from sexual matters appears in this article as well, as she warns that “if feminism spends too much time focusing in on questions of sexuality, it risks losing sight of other significant questions — unequal pay, non-sexual violence, and so on.” I certainly agree, though I also believe that women’s bodies are at the heart of our oppression and a fundamental reframing of our bodies will  be necessary in our liberation. I was surprised that sexual objectification and control through body image dogma don’t show up on Power’s top 10 list in any way.

I read Kidd’s later novel The Secret Life of Bees years ago, and loved it. Reading Dance shines so much light on the soul-searching and transformation that led to this provocative novel. Both books are rooted in her love for girls – her real-life daughter, the fictional Lily, and the unfettered girl inside herself who she longs to re-encounter.

Kidd invites readers into the depth and breadth of her own feminist spiritual awakening. Moving from a Baptist faithful daughter of patriarchy to Goddess-centered, grounded in a feminine soul is a powerful journey. Kidd offers detailed narratives that open up the universal aspects of her journey for all women grappling with empowerment. At least, I found myself countless times in her stories, as did the women I moved through the book with.

Kidd manages to write firmly and gently about patriarchy, particularly in the church. I am grateful for this balance, and wish that those who fear feminism would encounter the love she clearly has for her heritage and faith. But love is not always enough, and Kidd makes the frightening, exhilarating decision to stop translating and molding to keep herself and the church together. As I have been moving toward this break-up in my own spiritual journey, I was inspired by Kidd’s clarity and confusion.

Her stories and reflections are brimming with goddesses and archetypes. She weaves a tapestry of images that will feed women seeking the Feminine Divine. Her dream life and travel opportunities are richer than I can imagine for myself, and I enjoyed living vicariously through both.

I was disappointed that Kidd shied so consistently away from sexuality. I can’t think about gender or spirituality without engaging sexuality (even when the text begs for it, e.g. the opening scene of men commenting on Kidd’s daughter being on her knees). Perhaps Kidd was not ready to open the door to the complexities and pitfalls that inevitably come with sex? I have her later novel The Mermaid Chair which promises encounters with the erotic. I look forward to finding out.

But Yabroff also notes that the women writing these memoirs are generally amateur cooks, who may need the hook of emotional drama to get published. Men, who are much more likely to be professional chefs in the first place, can publish straightforward food writing.

Why do women get so little notice for doing the vast majority of the world’s cooking, while men get fancy hats and equipment, and get to be jerks on their own reality shows, just because they cook?

Apparently Ms.’ justification for this cover pick is that Obama told Feminist Majority Foundation chair Peg Yorkin in a meeting, “I am a feminist.”

Only time will tell what Obama will do for women as president, and this bold cover based on 3 words seems premature.

Not to mention that using the classic image of Superman  is quite demeaning – it implies that Obama will swoop in a one-man feminist to change women’s lives for all time. This is not how change happens, as grassroots feminists have always known.

Seems like Ms. is reaching pretty low to jump on the Obama bandwagon. If Ms. wants to celebrate Obama’s work for women, perhaps a more fitting cover subject would be a woman in his life who has inspired his feminism – his mother, wife, or daughters would be obvious examples.

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Bellis’ comprehensive introduction gives helpful explanations of some of the richness in contemporary Biblical interpretation. Most interesting to me, she shares an overview of the variety of feminist understandings of biblical authority. My kneejerk reaction is to consider this a contradiction in terms, but to Bellis’ credit, she includes feminist scholarship that does not clearly empower women. I consider this “to her credit” because the work of feminism is not nearly as uniform as it may seem. It’s a healthy and humbling experience for me to know that I do not agree with all feminists, and that the ideals and struggles I believe are needed for empowerment are not what all feminists ascribe to. I hope to live long enough to look back and see what was helpful, and what wasn’t.

Bellis also introduces herself, particularly her social location, though she does fully claim her whiteness (instead saying that she grew up in a white family). I am happy to see that acknowledgement of social location has become common practice in academic writing in postmodernernity. This honors the fact that pure objectivity is impossible, and recognizing our potential biases is more useful than striving for superficial neutrality.

I also appreciate Bellis refusal to simply glorify any woman in the Bible. Bellis realizes that finding perfect female heroes in the Hebrew Bible will not give modern women the secret to empowerment. Treating biblical women as full humans, no woman is beyond judgment. Simultaneously, historical-cultural realities are explored as fully as possible, acknowledging the lack of options or choices that many biblical women faced.

So the women traditionally lauded in mainstream Christianity and Judaism, like Sarah, are given a thorough examination. At the same time, women traditionally vilified, such as Delilah, are given a fresh glance.

Though the movement behind Charlie’s involvement in Afghanistan is Joanne Herring, the movie does nothing to explain her own background or motivations regarding Afghanistan. Instead her presence in the film is almost exclusively as a sexual partner for Charlie, or otherwise defined by her sexuality (whether or not she’ll be offensively dressed in Afghanistan, her comment to Charlie’s staff, etc.).

Charlie’s involvement with many women, his choice of staff (he can learn to type, but can’t grow tits, so he hires women he’s attracted to) is not explored at all by the film. It’s simply used to bring excitement to the story and add something “fun” to an otherwise depressing movie. While this was certainly part of his life (and probably still is), it shouldn’t just be tossed into the mix of a movie for thrills without any reflection on its deeper meaning or impact.

We are appropriately determined to achieve equality and wholeness for queer folks within the church, but cannot skip over straight women in the process. Our full inclusion will come together (if it comes at all) since the reasons we are denied access are the same. Allowing all genders and sexualities into full leadership would demand looking into gender and sexuality in our own lives. What if we find out something we don’t want to know about ourselves? What if we realize that we can’t keep living the way we’ve live? What if we can no longer depend on a powerful, righteous Father God to be in charge and make meaning in our confused and aching world?

Women, by far, did most of the work preparing for the conference. The worship planning committee was all women, though two of four preachers were men. The conference planning committee was mostly women, and the most tedious tasks (publicity, registration, logistics, etc.) were performed by women. Thanks to all of these women’s work, a man was given 3 hours for a keynote presentation. Women led more workshops than men – an important task of leadership that requires time and energy, but results in far less limelight. Do women choose tend to choose these roles intentionally? Are we nudged toward them by others? Are we intimidated by the spotlight? Do we prefer interactive sessions to lecture formats? Do we worry that we don’t have enough to say to fill a keynote?

Women prepared the food and cleaned up after meals. Men performed concerts.
Are the hairs on the back of your neck bristling yet? (At the horror of the situation, or at my audacity?)

I really do appreciate all of the work of all of these people.

Thank you, Pat, for cooking!

Thank you, Chris, for performing a summit theme song!

Thank you, Kurt, for preaching!

Thank you, Elizabeth, for planning worship!
Being progressive together would be far more meaningful and enlightening if we first poured energy and insight into the way we gather together – who does the work, who gets the credit. What we eat, what we eat it on. Where we gather, and how we get there. We may not be able to save the church, or even the Church of the Brethren, from pettiness, fear, waste, consumerism, self-centeredness (and so much more), but we can grow together, leading lives rooted in progressive faithfulness.

Krista Tippett’s weekly radio show (available in podcast) Speaking of Faith integrates a wide variety of perspectives on religion, spirituality, mystery, hope and culture. I often appreciate Krista Tippett’s interviews, and was particularly moved by the words of Rabbi Sharon Brous on Thursday’s show Days of Awe. Here is a clip of one of my favorite parts, and one that is particularly insightful for any woman wrestling with patriarchal religion:

Rabbi Sharon Brous, speaking about her relationship with Jewish texts krista-tippett-sharon-brous1.mp3

Of course, the relationship metaphor works so well in this context because (generally speaking) husbands have been able to inflict such pain upon their wives and wives have not had options for resistance. It is dangerous to romanticize being in love with a damaging tradition or person.

How do women (and men) in these patriarchal religious traditions resist powerfully and constructively?

How is the metaphor of tradition as husband or partner helpful and harmful?

Ralph made many insightful, right-on comments during this show, but I want to thank him in particular for calling Bill Maher out for making sexist comments about Sarah Palin. Sure, Sarah Palin isn’t a good vice presidential candidate, but does that make her a bimbo?

Bill responded to Ralph’s schooling by saying that George Bush is a “bimbo with a penis.” Even “liberal” Bill Maher doesn’t seem to understand the power that prejudice gives to words, and that words like bimbo carry specific and damaging weight because they are part of a patriarchal tool kit.

In the comments section for this clip on YouTube, one commenter called Ralph “arrogant.” Another wrote “that fat woman lisa – she seemed extremely nervous…” This commenter must not listen to Ralph or understand the power of words either. Why does Ralph get to be called arrogant, but Lisa Schiffren of the National Review Online is called fat? And Sarah Palin is called a bimbo?

To clarify, I don’t think anyone should start making fun of Ralph Nader’s appearance. I do think we should all take the time to criticize people for what really bothers us – their politics, inexperience, nervousness, whatever it may be.

What I fear is that when it comes to women, many people really hate the fatness or bimbo-quality most of all.