Feminist Movement and Religion Analyzing

Feminist Movement and Religion

Analyzing the Relationship between Religion and the Feminist Movement: Cases from the Christian experience

Religion as an important institution in the society has been idealized as apolitical by nature. However, the influence that it wields to society makes it a very important element that creates change and increases the dynamics within society politically. Because of this, it becomes inevitable that religious components in the society interacts and becomes interdependent with society's political components. The relationship between politics and religion, then, has been considered a fixture in the structure of societies for many years.

This nature of relationship between religion and politics is never more evident when discussing the issue of feminism as applied in the context of religion. Feminism, as a political movement that seek to equalize women's rights with that of men, and to provide venue for women to address their special needs in the society. As early as the 19th century, feminism gradually became a popular ideology that influenced and affected the lives of women until the present time. The pursuit for gender equality in the society has been the primary thrust of feminism through its years of development.

Putting religion in the context of feminism creates an immediate conflict because of the seemingly inherent patriarchal nature of some of the world's dominant religions. Primary of these religions are Christianity and Islam, whose dominance in the Western and Eastern societies, respectively, has created concern for the feminist movement because its practices and beliefs promote the subordinate role and subjugation of women to men. It becomes inevitable, then, that feminism should look critically at these old world religions.

For the purpose of this research, focus will be on Christianity as an example of a religion that promoted the subordinate roles of women in the society and encouraged the persistence of patriarchy as the dominant social system in the society. Through two cases of how Christianity has affected female sexuality's role in society, a further analysis is developed in this research. The discussion and analysis posit that feminist interpretation of religion, particularly Christianity, has always been criticized for being too radical and irrelevant in the lives of women followers. Unless feminism attains a certain level of relevance to women, it will continue to affect only a small degree of change in the way religious practices recognize gender equality and the special needs of the religion's women followers.

Robert's (2006) case study of Catholic women in Asia and Latin America demonstrated their active participation in the rituals and practices of Catholicism in their country. More specifically, a feminist construction of Catholicism among women in Latin America showed that women played a central role not only in Catholic practices and rituals, but in their communities in general. In illustrating this scenario, the author remarked (181):

Women in popular Catholicism appear to be most active in communal devotions designed to ensure the well-being and health of their families...women dominate several sodalities...In addition to localized prayer groups and rituals, major Catholic pilgrimage sites document female majorities, especially in relation to prayers for family healing and communal well-being.

This experience of Catholicism among women in Latin America provided an overview of the influence and regard that society has for Catholic women in the region. This case offered an alternative picture of the way religions such as Catholicism (or Christianity in general) has created a venue for women to practice their faith in an egalitarian manner as their male counterparts. Similarly, cases in Asia, according to Robert, showed a larger presence and membership among women than men, another case in point that highlighted the fact that women have primarily roles to play in Catholicism as a dominant religion and a strong force in the society.

An opposite case from the experiences of Catholic women in Asia and Latin America was the situation presented by Tinker (2006), wherein the author presented a general view of how Christianity in the Western context has led to the detriment of the women sector in societies that Westerners have colonized, such as the native Indians. Christian missions have promoted the segregation of males from females in terms of their roles and status, wherein Tinker cited that "Victorian gender and class structures" were imposed. Among these gender and class structures include the teaching of women "to be subservient to men generally and White women...to buy in to the sexist structures that had already long insured that White women live a defined subservience to their men" (120).

Tinker's analysis brings into fore the issue of women subjugation in Catholicism in general, regardless of the cultural context in which Catholicism is applied. Unlike Robert's case, Tinker's presented the other side of the coin, a case in point that explains why there are feminist constructions around the relationship between gender and religion, specifically of Catholicism and its female followers. From the last case, a feminist reading is negotiated, wherein the author questioned the roles imposed upon women by Catholicism. Robert's case further intensified the need to answer Tinker's question, for there actually exists cultures wherein women are not subjugated, but instead, assumed significant roles and functions in their communities. This contrast between two cases under the same religion, Catholicism, illustrated that there is a special need for women whose roles remained relegated to being subordinate to males and still subjected to the rules of patriarchy.

A feminist reading of Tinker's case would benefit women, whose special need is to be recognized and elevated to their rightful status, which is to considered as men's equal. However, one of the primary problems experienced by the feminist ideology was the lack of awareness and perceived relevance that the women sector itself felt that they could actually aspire for a higher status and privilege in their lives through the feminist discourse.

Pears (2006) affirmed that the problem with feminist discourse is that it lacked the relevance that it should show the women sector, which would then prompt them to understand and take action to fight for their special needs and rightful status in the society. Elaborating on this argument, Pears asserted that t]he guiding factor to the engagement and validity of feminisms, feminist and womanist theologies is contextual needs. Radically contextual theology as a response to injustice might engage feminisms as a tool of critical disclosure and move towards justice...Perhaps feminisms should be seen as something much less stable and as open to multiple definitions and developments, as a movement towards critical interrogation and analysis

This passage elucidated on the relevance that the feminist ideology should have on the lives of women, especially those who are governed by their religious faith. This is a vital component in allowing feminism to be the ruling ideology of women, and to achieve their rights and status as equally privileged members of the society. Without this much needed relevance, feminism would cease to be an important system of thinking for women, and may only result to prejudice or lack of receptiveness on the very sector that feminism aims to influence -- the women sector.