Encyclopedia of Women and Religion in North America, Set

RELIGIONS AND MODERN FEMINISM

RELIGIONS AND MODERN FEMINISM l 11 inclusive core teachings more apparent. For example, many Christian and some Jewish theologians now agree that using only male language and imagery for deity is incompatible with egalitarian, gender-neutral, and gender-inclusive praxis. It is no longer shocking or radical in many circles to use many other images and analogies for the deity. Buddhism, a nontheistic religion, does not face the problem of androcentric imagery for its ultimate reality, but it does face almost as serious a problem. The spiritual teacher or guru is central to many forms of Buddhism, and historically most spiritual teachers have been men. In some segments of North American convert Buddhism, about half the spiritual teachers are now women. Finally, feminist critical thinkers in many traditions have explored links between patriarchal theologies and other major social problems, such as the danger of environmental devastation. Most feminist thinkers would argue that feminist theologies are more amenable to helping solve some of these critical social problems than are conventional theologies. The ecological theologies of feminist theologians in a number of traditions are a significant case in point. Concepts of deity more likely to promote the human well-being of women are also often more likely to promote the well-being of the planet. Others have explored links between male-dominant theologies and images of deity as a warrior-king with religious sanctions for violence . Buddhist feminist thinkers, who do not propose alternative images of deity, tend to emphasize an interpretation of interdependence that encourages concern for the environment and a lessening of violence through moderation of both consumption and reproduction . At this point, looking toward the future, several issues are critical. Perhaps most important is the question of how much the topic of women and religion, whether in its descriptive or its normative modes, will remain distinct and separate and how much the results of its scholarship and thinking will become part of the mainstream . At the beginning of the twenty-first century, women studies classes are still commonly filled mainly by women and for women to be researched mainly by women scholars. Such recognition easily falls into tokenism , in which women studies is given its little cubicle but does not have much effect on the academy or the religions at large. Such an outcome would betray the vision of feminism. To insist that mainstream scholarship and religious institutions incorporate the findings and recommendations of the women and religion movement is important. One tactic for accomplishing this goal is to insist that more classes and teaching materials be genuinely gender neutral and gender inclusive. Another is to support genuinely inclusive research in gender studies. Another critical issue concerns the definition of the field of “women and religion.” At present, many who research women and religion cross-culturally or historically do not identify with the discipline of women studies in religion. This is especially the case for those who do research on women and “non-Western” religions primarily for one reason. Women studies in religion has become too closely identified with Christian feminist theology, leaving little place for those whose interests in women studies in religion lie elsewhere. Even theologians and critical thinkers from other religious traditions often do not identify with the discipline of women studies in religion for the same reason. The breadth and richness of the entire field of women studies in religion need to be more clearly recognized and acknowledged. As we move into a more religiously diverse future in North America, the discipline of women studies in religion would be immeasurably enriched by reflecting that religious diversity. SOURCES: Carol P. Christ, Rebirth of the Goddess: Finding Meaning in Feminist Spirituality (1997). Carol P. Christ and Judith Plaskow, eds., Womanspirit Rising: A Feminist Reader in Religion (1979). Paula Cooey, William R. Eackin, and Jay B. McDaniel, eds., After Patriarchy: Feminist Transformations of the World Religions (1991). Mary Daly, Beyond God the Father: Toward a Philosophy of Women’s Liberation (1973). Nancy Auer Falk and Rita M. Gross, eds., Unspoken Worlds: Women’s Religious Lives (1980; 3rd ed., 2001). Rita M. Gross, Feminism and Religion: An Introduction (1996). Barbara J. MacHaffie, Her Story: Women in Christian Tradition (1986). Rosemary Radford Ruether, Sexism and God-Talk: Toward a Feminist Theology (1983). Arvind Sharma, ed., Women in World Religions (1987). RELIGIONS AND MODERN FEMINISM Ann Braude FEMINISM, THE VIEW that society should be transformed to include the full participation of women, has been a key...