1. The Religious Roots of Gender Violence
Violence Against Women|
in Contemporary World Religion:
Roots And Cures
Daniel C. Maguire
Professor of Moral Theology & Ethics, Marquette University, and President, The Religious Consultation On Population, Reproductive Health and Ethics
Note: The following is quoted (with permission) from the Introduction to Violence Against Women in Contemporary World Religion: Roots And Cures, Daniel C. Maguire and Sa'Diyya Shaikh (Editors), Pilgrim Press, 2007, 248 pages.
Excerpts from Chapter 1, by Christine E. Gudorf, pages 27-28:
"Across the world religions, feminists are clear that the dignity and welfare of women within religions and within their larger communities requires the development of women clergy, judges, and religious scholars. Religion should be more than simply a source of comfort for women resisting degradation and violence aimed at them; it should be, and could be, a support for women liberating themselves from all kinds of violence against women [...] But in order for religion to be a source of liberation, it must develop the ability to critically examine its history and development and the impact that it has had on the lives of girls and women."
"Thus, when we consider violence against women, we cannot ground the category "women" securely in biology, and can wonder if perhaps this very category is a patriarchal construct, an act of violence parallel to that perpetuated on gay, lesbian, transgender, transsexual, and sexually ambiguous persons, that imposes narrow, degrading, and subordinate definitions of the majority of humans in the interests of a small elite. Religions of the world need to reject this narrow sexual dimorphism that has characterized all human history in the past, in order to meet the needsand expectations of the millions of women and other sexual groups, who continue to look to religion for hope and support."
Editor's Note: It would be wise as well to examine the impact of patriarchal religious practices on boys and men. The symptoms may be different but, directly or indirectly, patriarchy harms men as much as it harms women. Violence begets violence. What goes around comes around. When 50% of the population dominates the other 50%, 100% of the population is bound to suffer in one way or another. A civilized transition from consumerism to sustainability requires the talents and collaboration of all men and women, heterosexual or homosexual, across the full range of the gender continuum.
Check this out: Violence Against Women, Catherine of Siena Virtual College, 2011.
2. Heterosexuals and Homosexuals in Religion
Patriarchy preceded all the major religions that exist today, and biased them all from the beginning in favor of heterosexual male hegemony and domination (Cf. Genesis 3:16). This section is a synopsis about the universality of the deeply ingrained prejudice - undoubtedly based on male-only images of God - that must be overcome if organized religion is not to become an obstacle to integral human development.
Two Wings of a Bird: The Equality of Women and Men, Bahá'í International Community, 1999.
- Religious Tolerance, Ontario Consultants on Religious Tolerance, 1995-2011.
This web site offers an excellent synopsis (with passage quotations, annotated citations, and links to other web sites) about the status of women in the Bible and in early Christianity. It is structured as follows:
- During Old Testament times, when the roles of women were severely restricted
- Hebrew scripture passages treating women as generally inferior to men
- Hebrew scripture passages treating women as property of men
- Hebrew scripture passages describing women in other negative terms
- Hebrew scripture passages describing women as equal to men (very few)
- Hebrew scripture passages describing women as leaders (but not as religious leaders)
- During Jesus' public ministry to the people of Israel, when the roles of women were severely restricted in accordance with the Hebrew Bible (Old Testament) traditions and practices
- Changing roles of women after the execution and resurrection of Jesus (circa 30 CE)
- Regressive statements by Christian religious authorities (all male) after the 2nd century CE
By following these lists of biblical and post-biblical statements, the reader is able to verify the descriptive versus prescriptive passages about women, and the significant discontinuities that must be researched, as pointed out in Section 1.
- The emerging field of women and gender studies now includes issues of men, masculinities, and spirituality. See, for example:
- Sex on the Brain: The Biological Differences Between Men and Women, Deborah Blum, Penguin, 1998.
- Does Masculinity Thwart Being Religious?, Edward H. Thompson Jr. and Kathryn R. Remmes, Journal for the Scientific Study of Religion, September 2002.
- Women, Power, and the Biology of Peace, Judith L. Hand, Questpath Publishing, 2003.
- Biological Differences Between Men and Women With Respect to Social Stability and Aggression, Judith L. Hand, 2006.
- Young Men, Religion and Attitudes Towards Homosexuality, Yasemin Besen and Gilbert Zicklin, Journal of Men, Masculinities and Spirituality, Novermber 2007.
- Guide to Graduate Work in Women's / Gender Studies, Joan Korenman and NWSA, 2009.
- Contemporary Masculine Spiritualities and the Problem of Patriarchy, Joseph Gelfer, Equinox Publishing, 2009.
- The Patriarch's Nuts: Concerning the Testicular Logic of Biblical Hebrew, Roland Boer, Journal of Men, Masculinities and Spirituality, June 2011.
- The Other Side of the Gender Equation: Gender Issues for Men in the Europe and Eurasia Region, Susan D. Somach, KDID Social Transitions, July 2011.
It is important for gender studies to be balanced and include the study of both men and women, heterosexual and homosexual. Gender studies, if properly integrated along the gender continuum, can provide crucial insights to help foster gender equality and gender balance.
- What "America's Pope" thinks of gay marriage, priestly celibacy, and women priests, CBS Sixty Minutes Overtime, 21 August 2011.
On the ordination of women:
Archbishop Dolan: "Jesus gave women positions of responsibility. The only ones at the foot of the cross except for St. John? Women. The people that discovered his resurrection? Women. The people that were with him on his journeys? Women. People say, 'This guy was kind of a pioneer in women's rights.' So, if he were going to intend them for the priesthood, he woulda done it. And he didn't."
Mother Pelican's Response: The good archbishop is offering a specious argument based on a literalist interpretation of gospel texts
taken out of context. There are many things Jesus did 2000 years ago that he wouldn't do today. Would he, in the globalized society of the 21st century, select twelve Jewish men to represent the patriarchs of the twelve tribes of Israel? Likewise, there are many things Jesus didn't do 2000 years ago that he would do today (such as including women among the apostles, since the credibility of women as witnesses now has as much credibility as that of men) and he warned his disciples about thinking that they already knew everything he might do in the future (John 16:12-13).
The Bahá'í religion is a shining exception to the phallic syndrome that prevails in many religious institutions: "The emancipation of women, the achievement of full equality between the sexes, is essential to human progress and the transformation of society. Inequality retards not only the advancement of women but the progress of civilization itself. The persistent denial of equality to one-half of the world's population is an affront to human dignity. It promotes destructive attitudes and habits in men and women that pass from the family to the work place, to political life, and, ultimately, to international relations. On no grounds, moral, biological, or traditional, can inequality be justified. The moral and psychological climate necessary to enable our nation to establish social justice and to contribute to global peace will be created only when women attain full partnership with men in all fields of endeavor." It is noteworthy that the Bahá'ís do not have clergy, so it may have been easier for them to avoid the trap of a male-only hierarchy.
In brief, since their inception most religions have absorbed the patriarchal mindset of male hegemony, and awareness that this isa prejudice to be overcome - rather than a sacred tradition to be conserved and transmitted - is a new phenomenon. Perhaps the impending economic and ecological crises, and the unavoidable need for all humans to collaborate in transitioning to a world of solidarity and sustainability, will induce a religious renewal and help to overcome pseudo-dogmatic resistance to change.
3. Women and Religious Gender Roles in Judaism
Wikipedia article on Women in Judaism:
The role of women in Judaism is determined by the Hebrew Bible, the Oral Law (the corpus of rabbinic literature), by custom, and by non-religious cultural factors. Although the Hebrew Bible and rabbinic literature mention various female role models, religious law treats women differently in various circumstances.
Relatively few women are mentioned in the Bible by name and role, suggesting that they were rarely in the forefront of public life. There are a number of exceptions to this rule, including the Matriarchs Sarah, Rebecca, Rachel, and Leah, Miriam the prophetess, Deborah the Judge, Huldah the prophetess, Abigail who married David, and Esther. In the Biblical account these women did not meet with opposition for the relatively public presence they had.
According to Jewish tradition, a covenant was formed between the Israelites and the God of Abraham at Mount Sinai. The Torah relates that both Israelite men and Israelite women were present at Sinai, however, the covenant was worded in such a way that it bound men to act upon its requirements and to ensure that the members of their household (wives, children, and slaves) met these requirements as well. In this sense, the covenant bound women as well, though indirectly.
To continue reading the Wikipedia article, click here.
The Wikipedia article includes a very comprehensive bibliography and a directory of links to Jewish religious sources. With regard to current trends on the role of women in Judaism, the following article is very instructive:
4. Women and Religious Gender Roles in Christianity
Wikipedia article on Gender Roles in Christianity:
Gender roles in Christianity vary considerably today as they have during the last two millennia. This is especially true with regards to marriage and ministry.
Christianity traditionally has given men the position of authority in marriage, society and government. This position places women in submissive roles, and usually excludes women from church leadership, especially from formal positions requiring any form of ordination. The Catholic and Eastern Orthodox Churches, and many conservative Protestant denominations assert today that only men can be ordained—as clergy and as deacons.
Many progressive Christians disagree with the traditional "male authority" and "female submission" paradigm. They take a Christian egalitarian or Christian feminist view, holding that the overarching message of Christianity provides positional equality for women in marriage and in ministry. Accordingly, some Protestant churches now ordain women to positions of ecclesiastical leadership.
Despite these emerging theological differences, the majority of Christians regard women with dignity and respect as having been created alongside men in the Image of God. The Bible is seen by many as elevating and honoring women, especially as compared with certain other religions or societies. Women have filled prominent roles in the Church historically, and continue to do so today in spite of significant limitations imposed by ordination restrictions.
To continue reading the Wikipedia article, click here.
Book Review of The Lost Moonflower, a novel by Isaac Karoor
This novel is about Phoebe, a female deacon in one of the Pauline churches in the early years of Christianity. But it is also about one of the crucial issues in Christian churches today: whether or not women should be ordained to the diaconate, the priesthood, and the episcopate. It is a controversial issue today, as it was when Phoebe was serving the church in Cenchrae (the seaport of Corinth in Greece, late first century CE). Romans 16:1 and Acts 18:18 are at the center of the story, which nevertheless manages to integrate many texts of the New Testament into a tapestry of unlimited divine grace working through humans with limited minds and hearts. Many Protestant churches have gone through the turmoil of ordaining women, and some are still paying the price of internal tensions and bitter debates; patriarchy has a long tail. The Roman Catholic and Orthodox churches still refuse to consider the issue for reasons that only God can judge but surely have nothing to do with divine revelation. Would Jesus today, in our newly "globalized" world, choose to elect twelve male apostles to represent the patriarchs of the twelve tribes of Israel?
The history of Christianity (as documented, for example, in the monumental Christianity: The First Three Thousand Years, by Diarmaid MacCulloch, Viking Press, 2010) is a progression toward deeper understanding of Jesus and his mission (Cf. John 16:12-13), but always in the midst of tensions, misunderstandings and other problems arising from the limitations of the human condition. Patriarchy preceded all the religious traditions that still exist today, and corrupted them all from the very beginning; a corruption that is nowhere more evident than in the Gospels and, in particular, the accounts of how Jesus was crucified by the Romans, at the instigation of the local religious authorities, after a life spent doing good to others and proclaiming God's mercy. The Lost Moonflower is an engaging novel and one that admirably reflects the inner tensions experienced by the early Christian communities; tensions that will continue to challenge the Christian churches as long as they are pilgrims in this world.
The Lost Moonflower could be a source of meditation about the current process of discerning God's will regarding the ordination of women. The Greek Orthodox Church has recently reinstated the ordination of women to the diaconate, albeit only in a very limited way. The Roman Catholic church has not ruled out women deacons, but is not visibly moving forward either. For more information on the cultural and religious issues lurking underneath The Lost Moonflower story, visit the book's web site and check the links to articles on women and their roles as deacons. Given the enormous influence of religion in human affairs, the continued exclusion of women from roles of religious authority is bound to reflect negatively on sustainable human development. If God loves humanity, can this possibly be God's will?
Good News: Women bishops should be allowed, General Synod rules, 12 July 2011
Bad News: Phoenix diocese cathedral won't allow girl altar servers, 21 August 2011
5. Women and Religious Gender Roles in Islam
Wikipedia article on Women in Islam:
The study of women in Islam investigates the role of women within the religion of Islam. The complex relationship between women and Islam is defined by both Islamic texts and the history and culture of the Muslim world. The Qur'an makes it clear that men and women are equal, however the Qu'ran states in 4:34, "Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend from their means. Therefore the righteous women are devoutly obedient and guard in the husband's absence what Allah orders them to guard." Although the Quran does say this, the superiority of men is interpreted in terms of strength by the context - men maintain women. This verse however refers to a relationship between a husband and wife, not as a society in whole.
Sharia (Islamic law) provides for complementarianism, differences between women's and men's roles, rights, and obligations. However neither the Quran nor Hadith mention women have to cook or clean. Majority Muslim countries give women varying degrees of rights with regards to marriage, divorce, civil rights, legal status, dress code, and education based on different interpretations. Scholars and other commentators vary as to whether they are just and whether they are a correct interpretation of religious imperatives.
To continue reading the Wikipedia article, click here.
Some additional references:
The Women of Islam, Lisa Beyer, Time Magazine, 25 November 2001.
Mauritanian Islamic leaders ban genital mutilation, Mohamed Abdel Wedoud, Magharebia, 15 January 2010.
Women in Islam, Catherine of Siena Virtual College, 2010.
Gender Equity in Islam (Foundations of Spiritual and Human Equity), Jamal Badawi, Islam Online, 29 March 2011.
Gender Equity in Islam (The Economic Aspect), Jamal Badawi, Islam Online, 30 March 2011.
Gender Equity in Islam (The Social Aspect), Jamal Badawi, Islam Online, 4 April 2011.
Gender Equity in Islam (The Legal/Political Aspect), Jamal Badawi, Islam Online, 7 April 2011.
6. Women and Religious Gender Roles in Buddhism
Wikipedia article on Women in Buddhism:
"Women in Buddhism is a topic that can be approached from varied perspectives including those of theology, history, anthropology and feminism. Topical interests include the theological status of women, the treatment of women in Buddhist societies at home and in public, the history of women in Buddhism, and a comparison of the experiences of women across different forms of Buddhism. As in other religions, the experiences of Buddhist women have varied considerably.
"The founder of the religion, Gautama Buddha, permitted women to join his monastic community and fully participate in it, although there were certain provisos or garudhammas. As Susan Murcott has commented: "The nun's sangha was a radical experiment for its time" [Murcott, Susan (1991). The First Buddhist Women:Translations and Commentary on the Therigatha. Parallax Press. page 4.] Dr. Mettanando Bhikkhu says of the First Buddhist council: "Perhaps Mahakassappa and the bhikkhus of that time were jealous of the bhikkhunis being more popular and doing more teaching and social work than the bhikkhus. Their anti-women prejudice became institutionalized at that time with the eight garudhammas, the eight weighty restrictions. We must discontinue that prejudice. There is no anti-women prejudice in Jainism and they survived in India; whereas Buddhism had prejudice and did not survive in India" [see The First Council and Suppression of the Bhikkhuni Order]. Although it must be said that this is factually incorrect, because there are jain sects like the Digambara sect, which believes that women are capable of spiritual progress, but must be reborn male, in order to attain final spiritual liberation. It is also highly doubtful that the garudhammas were motivated by Mahakaasapa's being jealous, as he is said to be an enlightened one and one of the principle disciples of the Buddha. Furthermore there's no support within canon, to suggest that the bhikkunis were more popular, taught more or that they did more social work than Bhikkhus.
"The various schools and traditions within Buddhism hold different views as to the possibilities of women's spiritual attainments. Feminist scholars have also noted than even when a woman's potential for spiritual attainment is acknowledged, records of such achievements may not be kept - or may be obscured by gender-neutral language or mis-translation of original sources by Western scholars. According to Bernard Faure, "Like most clerical discourses, Buddhism is indeed relentlessly misogynist, but as far as misogynist discourses go, it is one of the most flexible and open to multiplicity and contradiction."
To continue reading the Wikipedia article, click here.
Some additional references:
The Place of Women in Buddhism, Swarna de Silva, Enabling Support Foundation, 1994.
A Grand Declaration of Gender Equality, Writings on Buddhism, Soka Gakkai International, 1996.
Full Ordination of Women in Tibetan Buddhism, His Holiness the XIVth Dalai Lama, July 2007.
Buddhism and Women, BhudaNet (with links to other resources), 2008.
The Position of Women in Buddhism , L.S. Dewaraja, Buddhist Pub Soc, Sri Lanka, 2011.
Ordination of Women in Buddhism, Wikipedia, 2011.
7. Women and Religious Gender Roles in Hinduism
Wikipedia article on Women in Hinduism:
The role of women in Hinduism is often disputed, and positions range from equal status with men to restrictive. Hinduism is based on numerous texts, some of which date back to 2000 BCE or earlier. They are varied in authority, authenticity, content and theme, with the most authoritative being the Vedas. The position of women in Hinduism is widely dependent on the specific text and the context. Positive references are made to the ideal woman in texts such as the Ramayana and the Mahabharata, while some texts such as the Manu Smriti advocate a restriction of women's rights. In modern times the Hindu wife has traditionally been regarded as someone who must at all costs remain chaste or pure. This is in contrast with the very different traditions that have prevailed at earlier times in 'Hindu' kingdoms, which included highly respected professional courtesans (such as Amrapali of Vesali), sacred devadasis, mathematicians and female magicians (the basavis, the Tantric kulikas). Some European scholars observed in the nineteenth century Hindu women were "naturally chaste" and "more virtuous" than other women, although what exactly they meant by that is open to dispute. In any case, as male foreigners they would have been denied access to the secret and sacred spaces that women often inhabited. Mahabharata and Manusmriti asserts that gods are delighted only when women are worshiped or honoured, otherwise all spiritual actions become futile.
There is a wide variety of viewpoints within the different schools and sects of Hinduism concerning the exact nature and gender (where applicable) of the Supreme person or being; there are even sects that are skeptical about the existence of such a being. Shaktism, for example, focuses worship on the goddess Devi as the supreme embodiment of power, or Shakti (feminine strength; a female form of God). Vaishnavism and Shaivism both worship Lakshmi with Vishnu and Parvati with Shiva respectively as beings on an equal level of magnitude (the male and female aspects of God). In some instances such as with Gaudiya Vaishnavism, specific emphasis is placed on the worship of God's female aspect (Radharani) even above that of her paramour Krishna. Thus it could be said that Hinduism considers God to have both male and female aspects, as the original source of both.
To continue reading the Wikipedia article, click here.
8. Claiming the Blessing - Bishop Christopher Senyonjo
From a religious perspective, to practice gender equality is simply a way of recognizing that God does not create junk. All men and women are created equal, and this includes all human beings across the entire gender spectrum. Equality is not synonimus with uniformity. In fact, equality that requires uniformity is a meaningless concept pursuant to exclusionary behavior toward those who do not conform to standards made up by some humans to exclude other humans from specific communities and specific roles of responsibility and authority. This kind of social aberration is often rationalized by specious religious doctrines. Thus Thomas Aquinas (following Aristotle) argued that women are "defective and misbigotten" creatures and, therefore, not fully human.
Another nefarious misconception is that Lesbian, Gay, Bisexual, Transgender (LGBT) people should be excluded from certain social and religious roles because they are "sexually sick." Actually, it is the heterosexuals who indulge in sexual abuse of women and children who are sexually sick. It is time to overcome all manner of gender inequality and gender imbalance - for authentic gender balance is more than just a simple 50/50 male/female ratio. The 50/50 approximation must include all men and all women - both heterosexuals and homosexuals - collaborating in mutual respect and solidarity to build a better world of peace and justice. Anglican Bishop Christopher Senyonjo (Kampala, Uganda) is humbly eloquent about the need for full inclusivity:
For more information about the ministry of Bishop Senyonjo, see the following:
- Expelled Ugandan Bishop Ministers to LGBT, Richard A. Lindsay, Religious Dispatches, 28 May 2010.
- Bishop Christopher Senyonjo, Center for American Progress, June 2010.
- Ugandan newspaper targets gays and Bishop Christopher Senyonjo, Episcopal Café, 19 October 2010.
- Letter of Bishop Christopher Senyonjo to Archbishop Rowan Willaims, The Wounded Bird, 10 February 2011.
- Bishop Christopher Senyonjo - Public Figure, Facebook page accessed 22 August 2011.
"His courageous stand in support of gays & lesbians in Uganda cost Bishop Christopher Senyonjo everything but his integrity and his faith in the God who called him to respect the dignity of every human being. His powerful witness continues to inspire. He has set up the
St. Paul's Centre for Equality and Reconciliation in Kampala, Uganda, where all the marginalized are welcomed and helped. For more information on this work please contact Rev. Canon Albert Ogle."
9. Catherine of Siena Virtual College - Fall Term, New Courses
H80 The Emergence of Women's Rights in Modern India (NEW!)
This course explores the human rights of women in India and provides the tools for developing the critical gender analysis needed to observe, evaluate, and act. Based on the work of various Indian scholars, this course allows participants to explore the images of women in the media, the dignity of women, women's bodies, violence, working conditions, women's spirituality and more. Because these sessions were crafted by and for women in India, one has the benefit of becoming aware of the joys and pains of women living within this cultural setting. The issues, however, transcend the Indian culture and bring insight and healing to women everywhere in their own native cultures.
Moderator: Prof. Aaron Milavec. Description: This first-run course includes a 90-minute online chatroom discussion once each week for eight consecutive Fridays at 09:00 New York time [=18:30 India time] + 180-200 minutes of study/writing/exchanges each week at times convenient to yourself. Cost=$40 or scholarship.
H33 Ecology, Women, and the Future of the Planet (NEW!)
This course examines how the current social, economic, and religious systems that promote the subordination of women also favor the domination and destruction of the environment. These systems are progressively depleating non-renewable resources, destroying the ozone layer, favoring global warming and the irreversible disruption of the planet's long-term capacity to nurture its abundant life forms. Returning to the example of indigenous peoples and a women's approach toward nurturing planetary life, this course explores alternate forms of environmental belonging that foster a reexamining of the myths that we live by and promote a renewed 'religious' wonder, acceptance, and subservient living in alignment with our Mother Earth.
Moderator: Prof. Aaron Milavec. Content: Dr. Aruna Gnanadason and others. Description: This first-run course includes a 90-minute online chatroom discussion once each week for eight consecutive Thursdays at 09:00 New York time [=18:30 India time] + 180-200 minutes of study/writing/exchanges each week at times convenient to yourself. Cost=$40 or scholarship. Note: Time for chatroom may be modified.
H31 Violence Against Women: Global Realities and Responsibilities
Gender based theories of violence against women focus on a belief system where males are understood to be superior to women and entitled to maintain their authority over women using a variety of controlling and coercive means, including violence. This course connects many forms of male violence against women, such as domestic violence, trafficking, female foeticide and infanticide, dowry deaths, and more. The case studies come principally from Asia and North America. Click here for full details.
Moderator: Dr. Virginia Bemis. Description: This course includes a 90-minute online chatroom discussion once each week for eight consecutive Fridays at 09:00 New York time [=18:30 India time] + 180-200 minutes of study/writing/exchanges each week at times convenient to yourself. Cost=$120 or scholarship.
H20 - Prophetic Spirituality of Justice
This course focuses upon the integral role that "acting justly" plays in the self-understanding promoted by the Jewish, Christian, and Muslim faith traditions. Guided by the feminist writing of Dr. Mary Grey, this course enables participants to rediscover the pivotal role that peace-making, doing justice, and sharing resources have with the prophetic spirituality of the Abrahamic faiths. See full syllabus
Moderator: Dr. Anne Dawson. Description: This course includes a 90-minute online chatroom discussion once each week for eight consecutive Saturdays at 07:00 New York time [=22:00 Sydney time] + 180-200 minutes of study/writing/exchanges each week at times convenient to yourself. Cost=$120 or scholarship.
H7 - Women in Islam
This course examines the sources (Quran and Hadith) and the practice of Islam with a special emphasis (a) upon how women have shaped and continue to shape Islam and (b) upon current issues wherein Muslim women are re-examining their traditions. This course takes non-Muslims into the heart of Islam and allows them to build bridges of solidarity with Muslim women. Muslims, meanwhile, will find a fresh ways of appreciating and evaluating their local Islamic traditions.
Moderator: Dr. Aaron Milavec and Amy Klooz. Description: This course includes a 90-minute online chatroom discussion once each week for eight consecutive Saturdays at 09:00 New York time [=18:30 India time] + 180-200 minutes of study/writing/exchanges each week at times convenient to yourself. Cost=$120 or scholarship.
P2 - Women Writing, Lives Changing
Women Writing, Lives Changing is a creative writing class that supports the lives of women for whom writing is, or is becoming, an important creative and spiritual practice. This class is designed to provide a safe and supportive space for women who want to explore their writing voice. Women are encouraged to tell their stories in whatever written form they wish to pursue, whether it is fiction, poetry, journal, essay, or drama. This opportunity to write, listen and be heard among a diverse, international, and intercultural community of writers gives voice to the depth and breadth of each woman's story.
Moderator: Ms. Phebe Beiser, certified instructor with WWf(a)C. Description: This course includes a 90-minute online writing circle once each week for six consecutive Fridays at 09:00 New York time [=18:30 India time] + 90 minutes of writing/posting at times convenient to yourself. Cost=$80 or scholarship.
S1- The Sexual Abuse of Women in the Church
This five-week online seminar examines clergy sexual abuse of women, its history and dynamics, as well as offering resources to aid in the work of seeking justice and healing for victims. According to the Rev. Dr. Marie Fortune, Executive Director of the Faith Trust Institute in Seattle, adult victims of sexual exploitation by clergy "will be the next wave of the tsunami to hit the church."
Designer and Moderator: Deborah Rose-Milavec. Description: This seminar includes a 90-minute online chatroom discussion once each week for five consecutive Thursdays at 09:00 New York time [=18:30 India time] + 180 minutes of study/writing/exchanges at times convenient to yourself. Cost=$40 or scholarship.
For more information, visit the Catherine College web site. For more information about the Fall 2011 course offerings, click here.
Enroll today! Have questions? Contact our registrar at Registrar@CatherineCollege.net