Sacred Seminary Symposium

Episode 4: “By the Rivers of Babylon”

In this episode, Sabrina and I discuss Ada Maria Isasi-Diaz’s book Mujerista Theology, specifically looking at chapter 3: “By the Rivers of Babylon: Exile as a Way of Life”.

Isasi-Diaz takes time to walk her reader through the structure and language of Psalm 137, a Psalm that marks her life journey as one of exile. Exile is not an easy place to live…when we think of exile we may think of one being a stranger in a strange land, but what if that strangeness is felt both at “home” and one different soil? Those of us accustomed to being “accepted” as part of the dominant and in group do not know this feeling of being neither here nor there. In a world that loves classifying bodies as “illegal” maybe we should stop and think about the strain of permanent exile?

Sabrina and I discuss some of the primary themes of the chapter and drive home the recurring theme that our praxis as Christians matters…even if small, Sabrina reminds us, those small acts have beautiful ripple effects.

Here are some quotes from the chapter we look at specifically:

“I learned how to do scientific exegesis. But no matter how much i tried, I was not able to acquire that disinterested objectivity that seems to be required for this discipline. There are two things that always troubled me about this. First, as a mujerista theologian, a Hispanic women’s liberation theologian, my hermeneutics of suspicion led me to conclude what most of the time thwart is considered objectivity is the subjectivity of dominant groups who can impose their understanding on others.”

page 37

“Then, as I struggle to stand in solidarity with the poor in this country and in other parts of the world, Psalm 137 helps me sustain hope and maintain a countercultural posture while living in one of the richest countries in the world. This means, among many other things, not succumbing to consumerism, not caring so much about always having enough money that I am not generous in sharing what I have. It means that I have to influence other Christians, in whatever way I can, to understand and accept that we cannot call ourselves Christian if we do not avidly work so all can have what humans need in the struggle for fullness of life; food, shelter, healthcare, employment. Psalm 137 helps me to maintain a countercultural position by remind me to ‘live simply so other can simply live.’” 

page 48

“The point of entry is precisely the reader: she is the one who frames the questions being posed about the text and to the text; her hermeneutics will ultimately influence what the text is understood to have meant and meant today. Because scientific biblical studies ignore this, they cannot get at the real meaning of the Bible. Attempts to recover the original meaning in reality turn the Biblical text into an undiscovered archeological artifact.”

page 38

“The ‘speech of assault’, I believe, often becomes not cathartic but rather as a screen for the complicity (by omission if not by commission) of all of us in exile in what has happened in Cuba. The cries for vengeance can indeed function to absolve us falsely of all responsibility for the situation in our country.”

page 46

“middle-class white woman”: “One of the most shocking things that I came to realize many years later was that in coming to the USA my race had changed from white to “Hispanic.” 

page 39 fn 7

Sacred Seminary Symposium

Episode 2: Ch. 1 “A Hispanic Garden in a Foreign Land”

In the previous episode of our special project, Sacred Seminary Symposium, the host of Seminary for the Rest of Us (@seminaryshow), Sabrina Reyes-Peters (@_sdrp), and I dove into the short yet significant introduction of Mujerista Theology: A Theology for the Twenty-First Century by Ada Maria Isasi-Diaz. Sabrina noted in the show notes for this first episode, “There’s a lot to dig into, including privilege in theology, liberation, the kind of fruit theology produces…” And those themes continue in this second episode as we narrow in on chapter one: “A Hispanic Garden in a Foreign Land”. We spent this segment addressing specifically the problem of white feminism, specifically white American feminism, the normativity of white cis-het patriarchal theology as a the plumb line to measure “other” theology (read: theology by non-male, non-white, non-hetero theologians), and the necessity to affirm the work of our sisters who have gone before us in this fight while building for future generations.

Follow along, read along, and let us know your thoughts ! Here are the excerpts we reference:

“True sharing of power leads to mutuality, and that is what we mujeristas ask of Euro-American feminists. It is not a matter of their allowing us to share in what they define as good. Nor is it only a matter of each one of us respecting what the other says and defending her right to say it. Mutuality asks us to give serious consideration to what the other is saying, not only to respect it but to be willing to accept it as good for all. Mujerista understandings must be included in what is normative for all feminists.” (19)

“One of the easiest ways to understand the structure of power in a society and within the women’s liberation movement is to look at how we both construct and express what we think. Let us, therefore, look at language. For example, the fact that the word ‘women’ refers only to middle- and upper-strata white women shows who decides what is normative. All the rest of us, in order not to be totally invisible, have to add adjectives to the word…” (20)

“As long as Euro-American feminists do not share power within the movement with Hispanic, African American, and other marginalized racial/ethnic women, the movement will only be capable of bringing about a liberalization of those who control and oppress. Under these circumstances, the feminist movmemnet might moderate patriarchy, but it will not do away with it.” (20-1)

“As a matter of fact, I think the difference exists in part because what she has told me and the way she has lived have pushed me a few steps farther. I believe we must take time to explain this to our older sisters in the women’s liberation movement. We build on what they have wrought. If we only maintain what they have built, the women’s liberation movement will retreat instead of advancing. Our older sisters in the movement must be told time and again that if we can see farther than they do it is because we stand on their giant shoulders and capitalize on what they have accomplished.” (23)

Also, here is a link to an article discussing the “Womanchurch Movement” mentioned in the episode and on page 18 of the text, https://www.religion-online.org/article/the-women-church-movement/