close

Intersectional

16 Days of Activism – Day 3: Anna Rowlands

by Anna Rowlands on
Tell us about yourself. Who are you and what do you do? 

I’m Anna Rowlands and I am an academic based at Durham University, UK. I work in the area of Political Theology and have been involved for the last ten years in researching refugee policy and forced migrant experiences. I got involved with this following a life-changing experience volunteering at an immigration ‘reception’ centre near where I was living (at that time) in the South East of England. I was volunteering in a personal capacity, helping with chapel services, visitingdetainees and seeking to offer some human contact with the local community. I was deeply affected by this experience and as a result became involved in grassroots community organizing, working eventually alongside the 2010 coalition government seeking an end to the detention of children and families for immigration purposes. This was a – not altogether successful – experience of learning how to bring together my academic interests in theological ethics, activism and public policy work. Nonetheless, what I saw and heard convinced me that migration is, and will continue to be, one of the key social realities and challenges facing our generation.

Over the course of the last decade immigration has become a massively politicized issue in Europe and North America and new conflicts have caused massive displacement of peoples. Religion, religious belief, and faith-based humanitarian action have become central to the ‘story’ of contemporary migration, as well as to the increasingly political ‘story’ we tell ourselves about migration and the nation-state. I am currently pursuing two main projects addressing questions of religion and forced migration – the first is a 4 year AHRC/ERSC funded project that we have called ‘Refugee Hosts’ (www.refugeehosts.org). We are looking at conflict displacement from Syria into Lebanon, Turkey and Jordan and the role of local communities in refugee ‘hosting’. Often this hosting can involve previous generations of refugees hosting a new generation of refugees. Our Principal Investigator (lead researcher) for the project Professor Elena Fiddian-Qasmiyeh has written widely on the gender-based challenges facing refugees, and our project administrator is pursuing groundbreaking research on the experience of LBGT refugees. We have a great project blog on our website if you want to read more, and also some incredibly powerful poetry written by our poet in residence Yousif M. Qasmiyeh.

Credit: Elena Fiddian Qasmiyeh

My second main project is UK-based and is a partnership with the Jesuit Refugee Service. I’m investigating the experience of asylum seekers in the UK who face destitution, some of whom have also experienced immigration detention as part of their claims process. I’ve interviewed around 30 people who work for and are part of JRS’s day centre for people living in destitution. We’ve talked about the human ‘goods’ (public, private, common) that those seeking asylum see as most important and the ways in which systems either support or frustrate the pursuit of these goods. I asked no formal questions about religion or faith in the interviews, however, all but one interviewee mentioned religion as a key source of resilience and meaning that had sustained them during their asylum process. For many interviewees faith had been tested, changed, found anew, lost and refound. Above all interviewees told me about the ways that their faith traditions offered them texts and narratives that spoke directly to experiences of violence and trauma. The most commonly cited text was Jeremiah 29: as one interview said, echoing many others who cited the same passage, ‘God has a plan for our welfare, a good plan, but it is a plan with unexpected ends.’ Others noted that they were drawn to the Psalms, that they felt they had walked through the valley of death, seen what evil looked like but also known that the presence of God was real for them in this most violent of spaces. The resilience of religious belief itself was a key finding. The interviews had striking echoes of the writing of feminist and self-described ‘indecent’theologian Marcella Althaus Reid who noted in response to her own forced migration experience that she had come to find reading the Psalms as akin to reading ‘letters from our mothers.’ The interviews have also highlighted the extent to which asylum destitution is a profoundly gendered experience, with many women subjected to sexual violence and coercion in order to survivematerially. Women also report the disturbing and difficult ‘choices’ they find themselves making in order to feel more secure whilst living on the streets and sleeping on night buses, attempting to minimise the risk of sexual violence. This work will lead to the publication of a public report on the impact of destitution on the freedom those seeking asylum have to pursue human ‘goods’.

These experiences of moving between research, activism and policy have proved – perhaps inevitably – messy, non-linear and even at times tense processes. But I remain convinced of their necessary co-belonging.

read more

Outlander Soul Podcast: Sexual Violence in Outlander (discussion with Emma Nagouse)

by Outlander Soul on

Outlander Soul continues part 2 of their conversation with Emma Nagouse, whose research at the Sheffield Institute for Interdisciplinary Biblical Studies (SIIBS) at the University of Sheffield (UK) focuses on religion and sexual violence. In this episode, Emma and Jayme Reaves discuss Christ imagery and suffering, the Geneva & Laoghaire question, Fergus, and sexual violence as depicted in Outlander more generally.

(An obvious trigger warning that there will be discussion of rape, sexual violence, and rape culture in this episode).

 

read more

UN 16 Days of Activism – Day 2: Saima Afzal

by Saima Afzal on

Tell us about yourself! Who are you and what do you do?

 My name is Saima Afzal and I am founder and leader of a community organization called SAS RIGHTS CIC, founded in November 2016. I have worked in the field of the intersections of gender and religion both as an activist and as practitioner since the age of 18. Most of this has been undertaken in a volunteer capacity. I still to this day undertake volunteer work but in 2016 I founded SAS RIGHTS CIC, together with my partner Sven Richter. This community interest company invests its time and energies in raising awareness of the issues that have an adverse impact upon a number of marginalized communities – including women and men vulnerable to sexual violence. 

The SAS RIGHTS CIC team is not averse to starting difficult conversations and tries to deal with what comes out of these in a sensitive manner in order to bring about positive change. I myself was in a so-called Forced ‘Marriage’ – though I categorially state that I have never been married and I will stop and correct those that refer to my abuser as my ‘husband’. I continue to speak about discrimination and inequality and unlawful practices without fear. I am a registered ‘Cultural’ Subject Matter Expert and I am registered on the National Crime Agency Database.

 I am often called to assist Police Forces or, increasingly, Children Social Care Services to help advise and also to produce reports for both the Criminal and Family Courts.

 I have worked very closely with the Violence Against Women and Girls (VAWAG) agenda – not least because of my own forced ‘marriage’. I always state clearly that I have never been married and that I was forced into a situation beyond my control. This does offend some ‘communities’, especially those where faith plays a key role. It offends, for example, that I have a child from my forced ‘marriage’, because being Muslim and having a child out of ‘wedlock’ is widely considered a ‘sin’. I am often encouraged to say I was married, for the sake of my child, or my reputation, but that is offensive to me. It suggests that I did something wrong, or that I should bear the burden of shame. My passion is to help any person, male or female, who has been abused, controlled or coerced, so they, too, can find support and speak out with confidence.

 I understand the realities of speaking out. Adverse and/or unlawful consequences are often faced by those that challenge cultural norms, including gender norms. I try and help not only in situations of crisis but before crisis occurs. So much work has been undertaken to identify and address crises but not enough to prevent, intervene and to engage with families, individuals and communities trapped in cycles of damaging behaviours that lead up to and precipitate crises. SAS RIGHTS CIC tries to do just that.

 How do you think the Shiloh Project’s work on religion and rape culture can add to and enrich discussion and action on the topic of gender activism today? Is there more we can do? What else should we post?

I would love to hear more about how the notions of marriage and consent within faith-based communities are understood, and about how these inhibit the reporting of sexual abuse. I wish to explore and understand, in collaboration with the Shiloh Project if viable, the impact that the notion of ‘being married’ has on first-response practitioners. Some anecdotal accounts from victims, suggest that when they have mentioned that they were raped by their husband (and it is most often women who have disclosed sexual abuse to me), the responding officer has not appeared to understand or has not confirmed that rape within marriage is real and acutely harmful. In some cases they have informed the victim, ‘your husband can’t rape you’, or have said undermining things like, ‘are you sure that was rape?’.

It would be wonderful to undertake research with the Shiloh Project and to bring together the  expertise of researchers and of practitioners who help victims of gender-based violence in marginalized and vulnerable communities

In the year ahead, how will you contribute to advancing the aims and goals of The Shiloh Project?  

I and my organization with willing volunteers hope to continue to work directly with those affected, to capture their experiences, to support them to overcome and challenge unacceptable norms, whilst also raising awareness amongst practitioners, communities and society as a whole of the challenges faced by those that are in abusive and violent situations.

In the coming years we hope to undertake some of the following: 

We would like to work in collaboration with like-minded individuals and organizations and welcome co-production to help maximize the impact of activities.

We will submit bids to undertake engagement and knowledge activities, as well as community empowerment work. We wish to access funding for film making with a view to  bringing to life the day-to-day struggles of those who are trapped in either abusive relationship or ‘cultures’.

We will continue to work with men in addressing and exploring the reasons why some abuse and control women in their communities. We particularly wish to focus on Visible Minority Ethnic and faith-driven communities. I have already undertaken significant work over the years in this area and have developed some impactful resources to explore some of the reasons some men are more likely to participate in abusive and controlling culturally-based norms.

We wish also to explore further Minority Ethnic Lesbian Gay Bisexual and Transsexual communities and to address the the culturally-based discrimination, abuse and control inflicted on members of these communities.

I have an established history of over 25 years of tackling controversial, taboo and sensitive issues. I will not stop any time soon.

read more

International Day for the Elimination of Violence against Women 2018: Interview with Professor Musa Dube

by Musa Dube on

Today is International Day for the Elimination of Violence against Women, designated as Orange Day by the UN Women campaign Say No, UNiTE launched in 2009 to mobilize civil society, activists, governments and the UN system in order amplify the impact of the UN Secretary-General’s campaign, UNiTE to End Violence against Women. Participants the world over are encouraged to wear a touch of orange in solidarity with the cause – the colour symbolizes a brighter future and a world free from violence against women and girls.

The 2018 theme is Orange the World: #HearMeToo and like previous editions, today marks the launch of 16 days of activism that will conclude on 10 December 2018, International Human Rights Day.

To mark International Day for the Elimination of Violence against Women, and to kick off our daily interviews with activists during the 16 Days of Activism period, we speak to Professor Musa Dube (University of Botswana) about her academic activism and her hopes for the future.

———————————————————

Tell us about yourself! Who are you and what do you do? 

My name is Musa W. Dube from Botswana. I work for the University of Botswana as a scholar of the New Testament. My research interest is primarily in reading the New Testament for liberation, which often involves reading for gender, postcolonial, cultural, Earth and international justice. I often interrogate texts for various forms of oppression as well as make attempts to re-read for liberation.

For the past twenty-one years, I have been active working with religious communities  in the struggle against HIV and AIDS. This epidemic, which has claimed millions of lives in three decades, is an epidemic within other epidemics that is driven and propelled by social inequalities. These inequalities include economic, gender, racial and age dimensions, as well as inequalities of sexual orientation and identity. With HIV and AIDS we learnt that the biggest violence we unleash on any group of people, and on the whole Creation Community, begins with structural sins that silence and marginalize creation members from their dignity and liberation to live whole lives. Violence is therefore founded upon the structural sins of patriarchy, imperialism, racism, heteronormativity, anthropocentricism etc., which propound worldviews that legitimize the marginalization of the Other. Gender-based violence, sexism and rape are merely symptoms of the foundational structural sin, which is patriarchy.  

HIV and AIDS activism has stood up to patriarchy and has called for the re-imagination of masculinities. And so, three years ago, I got involved in a movement that culminated in the formation of Pitso ya Banna, an association that seeks to provide space for men to discuss what it means to be a man, as well as to interrogate troubling masculinities and to provide models for liberating masculinities, that do not embrace violence, or depend on subjugation of women.

How do you think the Shiloh Project’s work on religion and rape culture can add to and enrich discussion and action on the topic of gender activism today? Is there more we can do? What else should we post?

Since religion remains a space that gathers communities under some agreed high ethical reflections, a project that looks into religion and rape is definitely important and stands a great chance towards building communities of gender justice. Most religious traditions and communities need conversations, regarding their scriptures, beliefs and practices concerning gender-based violence, and rape in particular. They need skills of naming and recognizing sexual violence and naming it as unacceptable sin. 

It is commonly assumed that members of religious communities are not sexually violent, but research indicates otherwise. It is also common that holy texts that deal with rape and gender-based violence more generally do not get read in worship, or if they are read, they often get interpreted from perspectives that normalize violence against women. Empowering faith communities to break the silence concerning rape and to equip them with skills of reading such texts to expose ideological structures that embrace sexual violence and gender inequalities is vital. Further, religious communities, at least here in Botswana, need to be empowered with skills of counselling survivors of rape.   

Recent rape scandals in a Pentecostal church in South Africa, where young teenagers were subjugated to rape by their pastor, seemingly with the knowledge of the congregation, indicate that both religious leaders and their congregants need to be trained to confront and resist rape. This must include training to empower them to blow the whistle when violence happens.

In the year ahead, how will you contribute to advancing the aims and goals of The Shiloh Project? 

Theology and Religious Studies members of the University of Botswana are active members of the Shiloh Project. Indeed, the Project is partly hosted in my home department. I am committed to and skilled in reading and re-reading texts for exposing all forms of oppressions. Moreover, I can offer positive models of justice and gender justice in particular. Last year I read the story of the rape of Dinah (Genesis 34), exploring how it intersects with colonial desires and ethnic difference. Therefore, I am already strategically placed to interact and collaborate with the Shiloh Project in multiple ways that can advance its aims and goals.

I am also hoping that through Pitso ya Banna, we will collaborate in reaching faith communities and expanding the spaces where discussions concerning non-violent masculinities can be opened. Collaborating with the Shiloh Project might allow us to break the silence concerning rape in faith communities and to empower religious communities to speak out against rape and other forms of violence, within their congregations and in the general public.

In general, my assumption concerning violence is that it begins with structural sin, which is then manifested in various forms, including acts such as rape. The core of addressing gender-based violence, and rape in particular, should therefore begin by empowering religious communities to name patriarchy as a foundational sin, which is inconsistent with any form of acknowledging the Divine Creator. 

read more

The #MeToo Movement, Intersectionality, And Its Implications For Dalit Women

by Frances Hargreaves on

The phrase ‘Me Too’ originated with Tarana Burke, an African American civil rights activist, to raise awareness of the magnitude of sexual harassment and assault among women of colour.  Yet the recent upsurge in its use, and the face of the Hollywood movement, has been spearheaded by Western (and mostly white) celebrities.

Their campaigning has undoubtedly exposed the severity of sexual harassment in the film industry, but it has raised some troubling questions about the influence of race on perceptions of violence and the granting of support to its victims.

These questions have opened a vital dialogue about the importance of intersectionality in the feminist movement and of making space for women from vulnerable minorities who face discrimination on multiple axes.#MeToo revealed the everyday (and sadly unexceptional) nature of sexual harassment, whilst providing women with a safe platform to voice their experience, without having to disclose explicit details.

Yet for many women, including those living in stigmatised Dalit (‘Untouchable’) communities in postcolonial India, this sort of platform remains largely unavailable. Their low status in the caste system and position within economically impoverished communities exacerbates their vulnerability to severe discrimination. The small distance separating women from their attackers, and from the violent repercussions of men surrounding them, further restricts their ability to seek support and refuge.

Notions of purity are essential to the caste system and rest exclusively on female behaviour, marriage practices and reproduction. Transgressions from social norms frequently lead to the gendered humiliation of Dalit women, which presents a means of collectively punishing the family and wider community. [1] This ranges from verbal abuse and harassment, to violent physical and sexual assault.

The distance separating Dalit communities from caste Hindus and Muslims makes them easily identifiable, and they often become the sites of violence. A letter sent to the secretary of the Home Department of Bombay in 1928 outlines the violence inflicted on a group of Dalits within their own village, as punishment for refusing to continue customary ‘untouchable’ practices. [2]

Historians like Nicholas Dirks have done much to emphasise the role played by colonial administration in the construction of the caste system. Vast ethnographic volumes and official censuses were produced for the colonial government, categorising groups according to their perceived varna status. By doing this, the British imprisoned their Indian subjects into castes, whilst largely granting political representation to higher caste groups that controlled access to material resources. [3]

Historian Rupa Viswanath, in particular, has documented the increasing influence of ‘untouchability’ in the public consciousness since the late nineteenth century. [4] Such narratives demonstrate the historical construction of caste and lend understanding to the problems afflicting Indian society today. The use of caste in the Census of India was withdrawn by 1931, but its rigid hierarchical organisation continues to influence discriminatory practices against lower caste groups. [5] Dalit communities remain bound to the bottom of caste and class hierarchies, separated both spatially and economically from caste Hindu villages.

The denial of basic resources such as water requires Dalit women to leave their homes to provide for their families in a way that upper caste women avoid. [6] Without access to toilet facilities, they are forced to defecate openly, and often at night, away from their homes. The distance this demands leaves them vulnerable to humiliation and harassment from upper caste individuals and groups.

Physical and sexual violence against Dalit women is so common place that it receives very little attention. In contrast, cases involving the rape of higher caste and middle class women, such as the Jyoti Singh case in 2012, are given significant attention in international media coverage. This disparity begs a comparison between the influence of racial and caste prejudice in responses to gendered violence.

Utilising a discourse of human rights legislation, academics are beginning to draw comparative histories that categorise caste and race under ‘descent-based discrimination’. [7] This presents a vital development in widening understanding of caste issues by placing them within a global context.

The persecution women face is exacerbated by patriarchal practices within the home. Dalit men often enforce their own superiority within these rigid social hierarchies by subordinating women in their own communities. In interviews conducted with 400 Dalit couples in Tiruppur district, Tamil Nadu, between 2009-2010, over 60% of the women reported high male alcohol consumption and violence. [8]

The complications of reporting sexual violence when it occurs at the intersection of several spheres of loyalty was emphasised in Burke’s original MeToo campaign. African American women were much less likely to report violence committed against them when they risked incriminating men within their already-vulnerable homes and communities. [9] The position of Dalit women presents a similar problem and one that requires a unique human rights discourse.

The rise of international online movements such as #MeToo present a promising shift for women working in established industries. Yet for those trapped at the bottom of caste, class, and gender hierarchies, in economically impoverished communities in postcolonial India, the sentiment of the movement is lost. The violence faced by Dalit women is a relentless, everyday occurrence deeply embedded within the socio-religious framework that dominates Indian society.

Raising awareness of the historical context behind contemporary discrimination is vital. However, more needs to be done to make international women’s movements and the contemporary human rights discourse inclusive for those facing violence and persecution under vastly different circumstances.

Frances Hargreaves is an undergraduate student at the University of Sheffield. Her interests lie in gender history in late colonial and postcolonial South Asia. 

This article was originally published on the History Matters blog. Read the original piece here.

[1] Anupama Rao, The Caste Question: Dalits and the politics of modern India (California, 2009), p. 222

[2] Letter available in the India Office Records at the British Library, London. File L/PJ/6/1959.

[3] Nicholas B. Dirks, Castes of Mind: Colonialism and the making of modern India (Princeton, 2001), p. 5

[4] Rupa Viswanath, The Pariah Problem (New York, 2014)

[5] Nicholas B. Dirks, Castes of Mind: Colonialism and the making of modern India (Princeton, 2001), p. 16

[6] Aloysius S.J Iruduyam, Jayshree P. Mangubhai and Joel G. Lee, Dalit women speak out: caste, class and gender violence in India (New Delhi, 2014), p.12

[7] Deepa S. Reddy, ‘The Ethnicity of Caste’, Anthropological Quarterly, Vol. 78, No. 3 (Summer, 2005), pp. 543-584

[8] Nitya Rao, Marriage, Violence and Choice, Gender and Society, Vol. 29 Issue 3 (2015), p. 428

Feature Image: https://pixabay.com/en/india-wedding-saree-women-978488/

read more

The White Ribbon Campaign and Domestic Violence in Jewish Communities

by Simon Phillips on

Today’s post is by Simon Phillips. Simon is a Community Engagement Officer for West Yorkshire Police and the Director of Interfaith for the Leeds Jewish Representative Council. 

Much of the public discourse of ‘violence’ on the one hand and ‘Jews’ or ‘Judaism’ on the other, focuses on anti-Semitic violence. The gender-based forms of anti-Semitic violence have featured previously in a Shiloh post by Miryam Sivan (see here).

This post, however, looks instead at domestic violence within Jewish communities and at how men and boys can be and are engaged in resisting and bringing an end to gender-based violence.

Simon is actively involved in the White Ribbon Campaign. Please read and get your ribbons ready for 25 November. 

______________________________________________________________________

The White Ribbon Campaign is an increasingly popular campaign to encourage men and boys to take a stand against domestic violence. The Campaign was founded in 2007 and works with men and boys to challenge those male cultures that lead to harassment, abuse and violence.

Some of these cultures incorporate elements of religion and belief, because understandings of domestic violence – including physical, sexual, financial and emotional violence – are influenced, too, by biblical and other scriptural sources. Some examples from Judaism are cited below.

Volunteer ‘ambassadors’ of the Campaign engage with other men and boys towards eliminating domestic violence and to promote, instead, a culture of equality and respect. Men and boys wear white ribbons as a symbol of engagement in the endeavour to end violence against women and girls. This is particularly visible on 25th November, the UN Day for the Elimination of Violence Against Women.

Interesting, including from a faith perspective, is that the white ribbon was since its foundation in 1873, the badge of the Woman’s Christian Temperance Union. The white ribbon was initially selected to symbolize purity. But in this Campaign the white ribbon is a symbol for anti-violence against women, as well as for safe motherhood, and related causes. 

We know that whilst anyone can be at risk of domestic violence, irrespective of cultural or religious background, some forms of violence against women and girls are very much rooted in culture or religion. This includes Female Genital Mutilation (FGM), Forced Marriage and Honour-Based Abuse (for a Shiloh post on forced marriage and honour-based violence, see here). 

An estimated 66,000 women living in England and Wales have been subject to FGM. Meanwhile, in 2017 alone, the Forced Marriage Unit gave advice or support related to a possible forced marriage in 1,196 cases. 73% involved female victims. The oldest victim was 100 and the youngest a mere 2 years old. 

In my capacity as White Ribbon Ambassador, I am currently co-ordinating a project with the Leeds Jewish community. This project is funded by the Police and Crime Commissioner’s Safer Communities Fund and is aimed at raising awareness of the Campaign, through engaging with a range of community organisations across the Jewish religious spectrum. 

The project is entitled Shalom Bayit, which is Hebrew and means ‘Peaceful Home’ or ‘Peace in the Home’. The project aims to empower Jewish men and boys to stand up against domestic violence. The term sh’lom beto (Hebrew for ‘peace of his home’) is found in the Talmud and refers to domestic peace in general. Nowadays, it is mostly used with reference to matrimonial peace. Shalom bayit signifies completeness, wholeness, and fulfillment. Hence, traditionally, the ideal Jewish marriage is characterized by peace, nurturing, respect, and chesed (roughly meaning ‘kindness’, or ‘loving-kindness’), through which a married couple becomes complete. It is believed that God’s presence dwells in a pure and loving home. I return to Jewish perspectives on violence in due course.

There are various reasons why abuse might be prevalent in faith communities and these reasons coexist with wider societal beliefs, perceptions and stereotypes about male roles and character traits – such as the stereotype of the man as head of the family who is strong, powerful, a leader, competitive and authoritarian. 

Some of these attitudes and behaviours are reinforced by religious doctrines and have sometimes had devastating consequences, particularly for women and girls. This has led some police forces to consider the introduction of misogyny as a separate strand of hate crime. Faith communities (and I am not confining myself here to Jewish communities) are sometimes characterized by: 

  • attitudes that have potentially damaging impact for reporting abuse within the family or community, e.g. izzat (‘honour’)and sharam (‘shame’, compare Hebrew bushah), and which can lead to social exclusion or victimization;
  • powerful religious/community leaders of ‘closed’ communities who may not always respond in supportive ways to disclosures of abuse, or who put pressure on those in abusive marriages not to leave the marriage (e.g. because marriage is perceived as a divine covenant, or as being for life);
  • scriptures that lend themselves to justifying abusive or controlling behaviour, or to resisting separation/divorce even when a marriage is violent;
  • viewing a degree of violence as ‘acceptable’ or ‘normal’ in some circumstances or settings;
  • a lack of access to accommodation which provides for cultural/religious needs
  • difficulties pertaining to language or literacy, as well as to immigration status or financial resources.

Let me focus again on Judaism. Ironically, Judaism’s emphasis on family life and family values can be the very thing that makes it difficult for women suffering domestic abuse to come forward and ask for help. All too often, Jewish women may remain silent in the face of abuse on account of shame, embarrassment, a feeling of guilt, or of fear that they will not be believed. They may feel alone, that no-one else has experienced what they have and that, somehow, the abuse must be their fault. 

Research undertaken and information disseminated in the last ten years by the dedicated service Jewish Women’s Aid, highlights the scale of the problem and the need for a cross-communal response in dealing with this complex issue. 

The 2011 research, ‘You know a Jewish woman experiencing domestic abuse: Domestic abuse in the British Jewish Community’, reveals the following:

  • 68% of the British Jewish Community believe that abuse happens at the same rate in the Jewish community as in British society at large
  • 62% were not aware of a communal Rabbi publicly addressing the issue but where a Rabbi had, 88% had condemned abuse
  • Synagogues, communal organisations and leaders should do more to educate on the topic of domestic abuse
  • Young women need financial awareness training and post-pregnancy support
  • Jewish experiences should be understood in the context of other Black-Minority Ethnic (BME) community experiences.

Looking back at Jewish Scriptures, acts of sexual assault and abuse against women are regularly viewed in terms of violating male property rights (e.g. Deuteronomy 22:29). The husband is sometimes termed ba’al (‘master’), implying ownership and lordship. If a wife is physically harmed by someone, compensation is paid to her husband (e.g. Exodus 21:22). In the Mishnah and Talmud, too, there is no discussion of wife-beating as a distinct category of violence. Yet there is discussion around immodest behaviour considered worthy of punishment, which includes ‘going out with uncovered head, spinning wool with uncovered arms in the street, [and] conversing with every man’.  

Responsa literature, which includes rabbinic rulings, including on domestic abuse (7th-10th century C.E.), sees some declaring wife-beating unlawful, while others justify it under certain circumstances. Striking a wife without a reason is forbidden by all. However, violence against ‘bad wives’ is justified if it is for ‘educational’ purposes, or if a wife is not performing the duties required of her by Jewish law, or if she behaves immodestly, or curses her parents, husband, or in-laws. 

Moving next to Jewish medieval attitudes in the Muslim World, Rabbi Yehudai b. Nahman (Yehudai Gaon, 757–761) writes that: ‘…when her husband enters the house, [a wife] must rise and cannot sit down until he sits, and she should never raise her voice against her husband. Even if he hits her she has to remain silent, because that is how chaste women behave’ (Otzar ha-Ge’onim, Ketubbot 169–170). Moses Maimonides (1135–1204) recommends beating a ‘bad wife’ as an acceptable form of discipline: ‘A wife who refuses to perform any kind of work that she is obligated to do, may be compelled to perform it, even by scourging her with a rod’ (Ishut 21:10). 

In medieval Europe, attitudes in Jewish writings tend to reflect a Jewish society in which women held comparatively high social and economic status and many writings reject wife-beating without any qualification. Rabbi Peretz b. Elijah, for instance, writes: ‘one who beats his wife is in the same category as one who beats a stranger’. Some Rabbis considered violence as grounds for forcing a man to give a  get (that is, a divorce agreement). Rabbi Simhah argued that like Eve, ‘the mother of all living’ (Genesis 3:20), a wife is given to a man for living, not for suffering. 

Sixteenth century views acknowledge that wife-beating is wrong, yet tend to avoid releasing a woman from a bad marriage and Halakhah (Jewish law) is based on husbands’ dominant position in marriage. In more modern times, too, domestic abuse is not automatic grounds for Jewish divorce. An abused woman whose husband refuses to give her a divorce is considered an agunah, a chained or anchored woman.

The depiction of domestic abuse in Jewish sources through time is, therefore, mixed and sometimes ambiguous. 

The stimulus for my current community project is the partnership between, on the one hand, the Leeds City Council’s Domestic Violence Unit and, on the other, a range of Leeds faith communities. This partnership encourages religious and lay leaders, as well as other members of faith communities, to engage with the White Ribbon Campaign. One way to do this is through posting ‘selfies’ to make participants’ support visible and public. 

Last year in November I organised a roadshow at the Marjorie and Arnold Ziff Community Centre in Leeds to mark the International Day for the Elimination of Violence Against Women. Along with members of Jewish and other faiths, I sourced quotations from many sacred scriptures to demonstrate that in accordance with portions of sacred text abuse against women and girls isn’t justified or legitimate. Acknowledging, as illustrated above, that in Judaism certainly, scope for ambiguity exists, it is these passages the Campaign seeks to highlight. 

Here are some examples:

pastedGraphic.png

pastedGraphic.png

The project seeks to demonstrate that a community-wide response can publicize and challenge domestic violence, alongside informing and empowering those who stand up to it. Shalom Bayit, maintaining peace and harmony in the home, is often seen as primarily a female responsibility, when it needs to be everyone’s responsibility. 

Jewish Women’s Aid does a fantastic job in helping hundreds of women locally and nationally whose lives have been blighted by domestic abuse. But more needs to be done in terms of preventative (rather than just reactive) measures if we are to break the vicious cycle. One way of doing that, I believe, is to engage with men and boys inside the community.

The project is aligned with wider campaigns on domestic abuse led by both Jewish Women’s Aid and the West Yorkshire Police. The funding we’ve secured from the Police and Crime Commissioner’s Safer Communities Fund will go some way towards enabling us to deliver the next phase of the project to a much wider audience over an extended period of time, and in doing so, we will have a much greater impact on both preventing and addressing the key issues surrounding domestic abuse against women and girls.

I would welcome your participation and involvement.

For further information, please contact me at either [email protected], or [email protected]

read more

Communal Theodicy and #MeToo

by Jayme Reaves on

It has been a few weeks now since that day when Christine Blasey Ford gave testimony as part of Brett Kavanaugh’s hearings before the Senate Judiciary Committee in relation to his nomination to be a US Supreme Court Justice.  For several days before and after, my social media timelines were full of women in pain, women who had told similar stories to Ford’s and were likewise vilified, rejected, mocked, or ignored.

The same day Ford gave her testimony, I was interviewed for a research project about growing up in Christian purity culture and the effect that it has had on me and my theology as an adult.  Reasonably, I found myself – like many women – angry and working to make links between my thoughts and what I had been seeing and hearing that day (or over weeks… or years… take your pick).

Feeling tetchy and provocative, I asked on Twitter:

Why, in the context of a female victim of #rape/sexual abuse, does the implementation of pedagogical #theodicy (suffering teaches us) focus on what the woman can learn (e.g. where not to go, who not to hang out with) & NEVER on what men can learn (e.g. don’t rape, believe women)?

See, while answering my colleague’s questions about the after-effects of purity culture on my theology, I told her that I no longer found meaning and comfort in the idea that suffering has positive value because it teaches us something.  Such a way of thinking was common in the purity culture I grew up in: that sexual abuse and assault was directly or indirectly the fault of the one victimized, and that God allows bad things to happen to teach us a lesson.  

Since then, I have continued to pick apart my original question.  Why, when it comes to women being raped or sexually assaulted, do we only focus on what she can learn from her victimization and never focus on what men can learn?  Why does the learning become the responsibility of the victim and not the perpetrator and/or the community at large?

While there are some conversations happening out there about how men can step up, pay attention, test their own behaviour, and join the cause, these conversations remain fairly marginal.  Instead, I think the answer to my original question boils down to two factors:  the gendered ways we understand sexual violence and abuse (obvs) and the individualised way Western Christianity tends to understand theodicy. 

By the term ‘theodicy’ I mean the numerous ways we answer the questions ‘Why does God allow suffering and evil in the world?’, or ‘Why do bad things happen?’ One of the ways to understand the meaning (and, therefore, value) of suffering is in its usefulness in teaching us lessons. This theory is known as ‘pedagogical theodicy’, or Ireanean theodicy, because it became well known based on the 2nd century teachings of St. Irenaeus. 

For Irenaeus, humanity needs evil and suffering in order to develop and grow. He believed that suffering has redeeming value because it teaches us something, and human goodness can only be known and cultivated in a context where there is potential for evil. Setting big questions about God’s role in the creation or perpetuation of that evil aside, we see pedagogical theodicy exhibited by both religious and non-religious people when they say something like ‘Everything happens for a reason’, ‘There must be something we’re supposed to learn here’, and/or ‘God is trying to teach us something’. 

As humans, we need to make meaning out of the bad things that happen to us. It is human nature to try to understand why. We want to believe that there is a lesson to be learned, or a warning sign to avoid for next time. Or, we want to know that there’s something bigger than our pain, some purpose that makes pain endurable. The problem comes when our need for those lessons, or for that bigger purpose, becomes more important than acknowledging the trauma experienced.

We’re all familiar with the rhetoric and speculation that gets said when someone becomes a victim of rape or sexual abuse: ‘You must have done something to deserve it’. You did something wrong; there is a lesson to be learned. Likewise, here at The Shiloh Project and elsewhere, it is well documented that prevailing rape culture says that when a woman experiences rape or sexual abuse, it is somehow her fault. Rape culture denies the equality and viability of a woman’s experience, saying that either 1) what happened to her didn’t really happen; 2) what happened to her wasn’t as bad as she says; or 3) what happened to her was deserved, or for her own good.

Therefore, the first factor in answer to my original question – why is the focus on what the woman (or victim) can learn and never on what men (or perpetrators) can learn? – is that there is a pervasive culture of victim blaming, stigmatising, and shaming in response to suffering. Job’s friends were adamant that he must have done something wrong to cause his suffering, and if he can find this something and rectify it (i.e. learn his lesson), all will be well.  

When the victim is female, this push to blame, stigmatise, shame, becomes all the more pervasive. The pedagogical understanding of theodicy takes on the guises of rape culture by saying: 

‘You were hanging out with drunk boys, so what did you expect?’  

‘You were asking for it by wearing that short skirt.’

‘You know better than to go out at night.’

Whatever the lesson is, the victim is the one to blame. The victim is the one with lessons to learn. Next time, don’t do or be that (whatever that is). And we all know that’s bullshit.

But there is a second factor to my original question that we do not talk about and is more hidden. Western Christianity and its prevailing culture tend to understand suffering, including rape, in an individualised manner and victimisation is generally conceived of as something that happens to an individual, not something that happens to a community. For example, we ask the question ‘Why did this happen to me?’ instead of ‘Why did this happen to us?’ or ‘What can we learn from this experience?’ 

This individualised understanding of suffering is despite the prophetic biblical witness that points to communal suffering and communal guilt (e.g. in Isaiah and Jeremiah), as well as other biblical texts such as Ecclesiastes and Job that say suffering happens for no reason, or – at the very least – for no reason over which we as humans have control.    

Nevertheless, we see this individualised understanding of suffering over communal responsibility play out in conflicts large and small: individual cases that point to a greater, communal truth of oppressive power, domination, and abuse largely remain unrecognised and unaddressed in any wider communal way that affects systemic change.  Of course, change comes in toppling those oppressive powers, which, let’s face it, is not in everyone’s interest to do. To acknowledge and to address communally calls on the community to take responsibility, which, understandably, it may be loathe to do. It is much easier to focus blame and responsibility on one individual.

So, when a victim experiences sexual abuse or violence, the question becomes about the victim as an individual and what that individual could or should have done and not about the community or those who perpetrate or uphold systems that enable oppression and abuse.  

So back to my original question:

Why, in the context of a female victim of #rape/sexual abuse, does the implementation of pedagogical #theodicy (suffering teaches us) focus on what the woman can learn (e.g. where not to go, who not to hang out with) & NEVER on what men can learn (e.g. don’t rape, believe women)?

The obvious answer is that the emphasis is never on the lessons men can learn, because we don’t generally understand suffering in a way that has lessons for all of us, not just for the victim.  ‘We suffer because you have suffered’ just isn’t part of our understanding of theodicy in the West.  Instead, we feel bad for the person who has been traumatised, but secretly thank God it wasn’t us. Or, if we do understand it communally, most often it becomes a scapegoating scenario where it is the victim who is to blame for the ills of the community, rather than the one with whom the community stands to show solidarity.

The #MeToo movement has presented us with an obvious opportunity to challenge this individualised notion of theodicy. Because for so many of us – it was us too.  These are not individual cases. Sexual violence and rape culture is a communal issue and if there are lessons to be learned here, they are lessons that apply to all of us – men included – and not just to the victims.  

read more

The Shiloh Project in Ghana

by Johanna Stiebert on

In late October we, Katie and Johanna, travelled to Accra. We were going there to participate in a collaborative project funded by WUN (the Worldwide Universities Network). This project is led by Rev. Dr. George Ossom-Batsa, of the Department for the Study of Religions, University of Ghana (UG). Alongside us three, the project also includes Shiloh’s third co-lead, Caroline Blyth, who will take the lead in compiling and editing a special issue on religion and gender-based violence (GBV) for the journal The Bible and Critical Theory (BCT).

Our project has the title ‘An Intersectional Exploration of Religion and Gender-Based Violence: A Case Study of Accra in Global Context’. The idea for the project grew out of the Shiloh Project.

Just looking out the car window on the way from the airport to our hotel, the prominent presence of religion in public spaces was very striking. Huge billboards depict Christian preachers and advertise crusades and prayer meetings, or promise prosperity and blessings, or proclaim the imminent return of Jesus. Religious leaders on these billboards take up the kind of space reserved in our own context only for mega-celebrities. 

Over the days we would see some publicity also about leaders and revered figures in the Muslim and African Traditional Religions communities – but a dazzling array of Christian churches certainly predominate over other religious communities. We would see all kinds of products sold using Bible verses and allusions to God’s will and endorsement. Be it gear boxes, drains, beauty products or foods – God is all around in public and commercial spheres.

The central part of our visit was a day-long conference followed by a day of workshops to investigate our topic from a range of perspectives. The conference day was opened on 30 October by the Provost of UG’s College of Humanities, Professor Samuel Agyei-Mensah. 

The keynote speaker was Prof. Akosua Adomako Ampofo who, until recently, directed UG’s Institute of African Studies. She is also founder of the Centre for Gender Studies and Advocacy and winner of the Feminist Activism Award. A sociologist by training, Prof. Ampofo has a long and strong record of challenging GBV, including through her advisory role in the process of passing the Domestic Violence Act and criminalizing marital rape (2007), and her extensive empirical work on masculinities in a range of African contexts. Her work on African masculinities resists both what she aptly calls the ‘Western gaze’ and the disproportionate emphasis on South Africa – to the exclusion of other African contexts.

Prof Ampofo was a hard act to follow – but Katie’s and my joint presentation was next on the conference programme. We introduced the Shiloh Project and spoke on rape culture manifestations in the Bible (Johanna) and on the application of religious iconography in popular culture (Katie). 

The next co-presentation was by George Ossom-Batsa and Dr. Nicoletta Gatti, both biblical scholars from UG’s Department for the Study of Religions. Their presentation focused on the Hebrew Bible book of Job alongside prosperity preaching by Ghanaian Pentecostal churches. The paper demonstrated on the one hand, how in the prosperity gospel poverty has come to signify absence of blessing and, on the other, how poverty (and therefore such preaching) disproportionately harms women who are far more likely than men to be impoverished. One distressing statistic cited was that the estimated average hourly wage for women in Ghana is only 57% that of men.

The next two presentations moved away from biblical studies. First Dr. Rabiatu D. Ammah (of UG) explored the Qur’anic verse 4:34, sometimes described as ‘the verse of abuse’ or the verse that condones wife beating. Dr. Ammah describes herself as a scholar-activist and her paper covered a range of interpretations of the verse and infused this with her qualitative research consisting of in-depth interviews with 15 local imams, three of whom openly acknowledged having beaten their wives. Her conclusion was, however, that there is none the less no prima facie or Qur’an endorsed case for GBV in Islam. 

The final presentation of the day was by Dr. Yaw Sakordie Agyemang (University of Cape Coast) and explored GBV in the context of the indigenous beliefs of the Asante people. Again, research was centred on empirical research, this time constituting 16 focus group discussions guided by two questions: How do women and men experience violence? And, how does gender inequality affect violence? The paper offered insight into all sorts of forms of ritual violence, ranging from female genital mutilation, to the harvesting of body parts for ritual purposes, and rites surrounding both apotropaic and polluting qualities of menstrual blood. 

Whereas the first day focused on academic presentations, the second day gave the floor to practitioners, before we all separated into groups to discuss practical strategies to confront, address and eliminate GBV. 

The first practitioner to present was Dr. Angela Aboagye Dwamena, Executive Director of The Ark Foundation. The name of the Foundation already reveals its foundation in religious principles. It is not, however, named after Noah’s Ark but after the Ark of the Covenant, alluding to God as a refuge and strength. The presenter has a background in law and has for over 25 years defended the human rights of Ghanaian women and girls, and sometimes also boys, particularly with regard to GBV. The Foundation focuses on advocacy, community-based education, law reform and services provision. Dr. Dwamena was vocal as to the constraints of the Foundation. For instance, the first shelter for battered women was opened in 1999 but 17 years later it had to be closed, due to lack of funds. A campaign is in progress to reopen and keep open the Ark Shelter (see www.arksheltercampaign.org).

Next up, was a representative from the Commission for Human Rights and Administrative Justice. The Commission conducts research into social justice matters and offers protection on a range of human rights matters, including concerning sexual orientation and gender identity. In Ghana, the law, which has remained unchanged since 1960, designates a number of sexual acts ‘unnatural carnal knowledge’. These acts include ‘sodomy’ and oral sex. Ghana’s LGBT community is particularly vocal in resisting this law. The matter of LGBT rights was seized on in the discussion that followed the first two presentations and members from both Christian and Muslim communities expressed horror at homosexual orientation and acts, comparing them to the sin of murder, to bestiality and pedophilia. Also clearly articulated was that LGBT persons regularly do not receive justice – including in matters that have nothing to do with matters sexual (e.g. when they report crimes of property). The vulnerability to GBV of the LGBT community is likely to be considerable. It was very clear to us both that the conversation around LGBT rights in a setting like that of the conference and workshop, dominated as it was by religious leaders and practitioners, was a particularly difficult and unreceptive one. There was not really a sense that dialogue was possible. 

Three practitioners from the Muslim community presented next. First to present was Sheikh Yacoub Abban, the General Secretary of Ahlu Sunna Wal-Jama, an organization that conducts marriage guidance counseling alongside other dispute settling activities (e.g. concerning inheritance). The organization has only men on its board but the perception by members of the Muslim community in attendance was that it was very supportive of women’s cases. The Sheikh reported a growing number of GBV cases brought before the organization by women. Whereas in 2016 cases (in Accra alone) by 96 men and 264 women were brought to the organization, by 2017 the numbers were 75 men and 384 women. Thus far in 2018, the number of women’s cases already stands at 407. The Sheikh reported that while men’s cases do not reflect physical violence, instead reporting wives’ ‘recalcitrance’ or wives who pressed for divorce in cases where husbands did not want divorce, the cases brought by women are often very disturbing and distressing. The presentation included anonymous examples of severe emotional torture, physical maltreatment and of marital rape. While the Sheikh did not deny the possibility that some men are also enduring physical violence perpetrated by women he confirmed that cases reflect that women are disproportionately victims of violence and that this violence shows no sign of abating.

Next up was Dr, Nas iba Taahir, Educational Consultant and Psychologist of the Montessori Foundation of Ghana. She disclosed that she herself is a victim of long-term marital GBV and reported, too, on her work in the capacity as a school psychologist. Both her accounts of counseling victims of physical violence in domestic settings and her own story of a six-year trial, exclusion from her religious community and of stigmatization were harrowing. 

The final presenter from the Muslim community was Hajia Maliki, a marriage guidance counselor with 15 years experience. She reported that marriages in the Muslim community of Ghana very often deteriorate quickly and end in acrimonious divorce. Unlike in Christian communities, she reported, pre-marital guidance counseling was not a requirement and nor was mandatory post-marital counseling.

The final practitioner to present was the most affecting. This was Superintendent Alice Awarikaro, Regional Coordinator for the Accra Domestic Violence and Victim Support Unit. Charged with domestic violence and child abuse issues, the Superintendent had seen many awful violent crimes close-up. In 2017, her unit dealt with 4,511 cases (about one third of total cases country-wide) and, as she stressed, far more cases have gone unreported. Victims of violence, including sexual violence, were male, female, young and old. Again, however, violent crimes against women and girls far outnumber those perpetrated against men and boys. Also, perpetrators were far more likely to be male than female. She showed graphic images of terrible abuse and outlined efforts to address GBV, including sensitization programmes, capacity building, proactive and reactive measures. 

With particular relevance to our project, the Superintendent reported that in her experience religious leaders and religious beliefs play an obstructive role. Advice from religious leaders is often detrimental, delaying the reporting of crime, or adding to failure to report (e.g. on account of instilling stigma with regard, for instance, to divorce). She urged that counselors and advisors be properly trained professionals and advocated the following: creating safe spaces for those reporting GBV, not judging or condemning those who report GBV, education across the sectors, and encouraging reporting and following through with the legal process so that more perpetrators are brought to court and more victims protected. 

Following group discussions and then a plenary session that pooled key points from discussions, we collectively determined that the conference and workshops had done much to explain what GBV is and to begin to plumb the complexity of its causes and effects. We determined that we would endeavour to apply for more funding to harness the energy of the event and to achieve more concrete results through user-led and research-underpinned activities and resources. 

With the funds left in the budget from WUN we will produce and disseminate a leaflet that: 1) defines GBV; 2) supports intervening bystanders, with a section setting out what to do and where to turn (in Accra) if you suspect someone is a victim of GBV; 3) details victim support and legal rights for those who are themselves victims of GBV; 4) contains a section that specifies the rights and services of members of the LGBT community in Ghana.

While in Accra we also had opportunity to interview theologian and activist Prof. Mercy Amba Oduyoye. Mercy Oduyoye recently turned 85. She is a pioneer for African women and remains as active as ever – both in her Talitha Qumi Institute, based at the Trinity Theological Seminary in Accra and through the Circle of Concerned African Women Theologians, which she founded in 1989. Well before this already she initiated women’s rights initiatives, campaigning for women’s inclusion and against women’s economic deprivation and vulnerability to other inequalities, including GBV. 

We also taught classes both at the Trinity Theological Seminary and at UG, which was a lively experience.

Lastly, no travelling in Ghana should be complete without visiting the coastal fortresses that facilitated the Portuguese-, Dutch- and British-administered slave trade. We visited both Castle Osu and Elmina and saw the awful dungeons where slaves were crammed together in tight, dark stone surroundings before being herded into ships bound for the Americas. While African slaves sat in fear and terror below, the European slave administrators sexually abused those whom they selected, dined while looking out at the sparkling ocean, and prayed in their chapels. Here, too, as everywhere in the streets of Accra today, biblical verses were prominently displayed – mere metres from where massive atrocities took place. 

read more

White Rose Collaboration Fund Project Update

by Katie Edwards on

On Wednesday 10th October members of our White Rose Collaboration Fund Project met for an update.

The White Rose Collaboration Fund is designed to support emerging collaborative activities across the three White Rose universities of Leeds, Sheffield and York. Our project focuses on using religious imagery in popular culture to explore and challenge everyday sexism, sexual harassment and abuse together with secondary school students.

In consultation with secondary schools from all three White Rose regions and Fearless Futures, a third-sector organization offering gender equality training for school-age girls, the network will conduct three pilot workshops with secondary school students (girls and boys) to investigate interactions with religious imagery in popular culture and the ways in which these representations shape understandings of gender, sex and sexualities.

Members of the White Rose universities involved in the project include Professor Vanita Sundaram (University of York), Professor Johanna Stiebert (University of Leeds), Dr Katie Edwards (University of Sheffield), Dr Meredith Warren (University of Sheffield), Dr Valerie Hobbs (University of Sheffield), Dr Jasjit Singh (Unversity of Leeds), Dr Caroline Starkey (University of Leeds), Sofia Rehman (University of Leeds), Dr Sarah Olive (University of York) an Emma Piercy (University of York).

As usual, the meeting buzzed with energy, ideas and enthusiasm. We’re very much looking forward to working with our partners Fearless Futures and the local schools. We’ll update again after our training!

read more

Fuzzy, messy, icky: The edges of consent in biblical rape narratives and rape culture (video)

by Rhiannon Graybill on

This paper was the closing keynote address for The Religion and Rape Culture Conference.

Abstract: This paper explores the fuzzy, messy, and icky boundaries of “consent” in biblical rape narratives and in rape culture.. More specifically, I want to bring feminist literature problematizing the notion of consent to bear on biblical stories of sexual violence and rape, as well as the ways in which we as feminists read and respond to those stories.. Consent, including such formulations as “affirmative consent,” “enthusiastic consent,” and “consent at every stage,” has played – and continues to play – an important role in attempts to respond to sexual violence.. However, the emphasis on consent has also engendered feminist and queer critiques. Notions of consent assume a fully self-present, self-controlled, and able subject: the very sort of subject that feminist and other postmodern critique has aptly criticized.. Discourses of consent ignore the ways in which, in Sara Ahmed’s words, “A feminist account of gender as a social relation might need to include analysis of how women willingly agree to situations in which their safety and well-being are compromised” (Willful Subjects) or in Wendy Brown’s formulation, “Consent …functions as a sign of legitimate subordination” (States of Injury).  Such feminist critiques of consent vie uneasily with feminist readings of biblical rape texts, which often seek to recover women’s voices, or at least to commemorate their stories (Phyllis Trible famously punctuated her Texts of Terror with gravestones for four of patriarchy’s victims: Hagar, Jephthah’s daughter, Tamar, and the Levite’s concubine; all but one the victims of sexual violence).. But if we take this critique seriously, what happens to a feminist biblical hermeneutic of sexual violence? I will explore this question via a wandering itinerary through the biblical rape texts, beginning with Tamar, Dinah, and the Levite’s concubine, and then moving to consider what I will call border cases.. My central concerns are (1) how can a feminist hermeneutic of sexual violence respond to feminist and queer critiques of consent discourse, (2) what might we learn from observing not simply the paradigmatic  “rape plots”(Susanne Scholz) or “rape narratives” (Frank Yamada) but also what I will call the “icky, messy, and fuzzy edges” of both rape stories and consent discourses? (Of course, this icky, messy, and fuzzy space is also the space named by rape culture, at least in one formulation of the term.) Thus I will turn from the rape plots to the icky, messy, and fuzzy narratives found elsewhere. Finally, I am interested in (3) what postures feminists might adopt toward these texts beyond the position of mourning or of recovering.

This talk was delivered at the 2018 Religion and Rape Culture Conference. Click here to see more videos.

Dr Rhiannon Graybill received her MA and PhD from Berkley, University of California and is currently Associate Professor of Religious Studies and Program Director of Gender and Sexuality Studies at Rhodes College, Memphis. Dr Graybill is a scholar of the Hebrew Bible whose work brings together biblical texts and contemporary critical and cultural theory. Her research interests, on which she has written prolifically, include prophecy, gender and sexuality, horror theory, and psychoanalysis and ancient Near Eastern literature.

Some of Dr Graybill’s current teaching includes modules on The Bible and Social Justice; The Bible, Sex and The Body; and LGBTQ Biblical Interpretation. She is the author of Are We Not Men? Unstable Masculinity in the Hebrew Prophets (published by Oxford University Press, 2016). Dr Graybill’s upcoming monographs include “The Cannibal Bible” and “Eve Take The Wheel: Queer Feminist Readings of Biblical Women”, they are also working on a commentary to the book of Jonah with Steven L. McKenzie and John Kaltner. Dr Graybill is currently on the editorial boards for both the Review of Biblical Literature and Biblical Interpretation.

Header image: Slime [via pixabay]

read more
1 … 6 7 8 9 10
Page 8 of 10