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Clemency and Privilege and Abusers: Another Response

The Shiloh Project logo.

In June of last year, shortly after the public revelations about the conviction of Jan Joosten, then Regius Professor of Hebrew at the University of Oxford, for possession of staggering amounts of child pornography, I published a post with the title ‘Privilege Beyond Bounds’ (see here). This is a follow-up, in the light of Joosten’s publication of a statement on academia.edu (see here).

Exhibit A: IICSA, the Independent Inquiry Child Sexual Abuse, has demonstrated that religious actors, factors, and institutions have been and continue to be in deep when it comes to sexual abuse, including of children. The evidence is overwhelming (see here) and has recently been widely reported in the mainstream press.

Exhibit B: Reliable statistics are difficult to obtain but all indications are that crimes of sexual violence, including crimes related to what is called ‘extreme pornography’, are rampant. Conviction rates are, of course, much lower than incidence. The harm caused and the social cost of such crimes, for victims in particular, but also for many others, including those who work with perpetrators and victims, are profound, far-reaching, and long-term.

Exhibit C: When I was 13, I saw the film Death Wish II, with Charles Bronson. I wish I hadn’t seen it. It was an R16 film (I think) and so I shouldn’t have seen it at my age. The rape scene early in the film has etched itself into my memory. It was traumatising. I am not suggesting it was anything like the trauma of abuse. I’m saying shocking images stay with us.

Exhibit D: Like everyone else who has wide-ranging networks of family, friends, colleagues, and acquaintances, I have encountered many addicts with various addictions (most common being alcoholism). Most of these addicts do not describe themselves as cured. Many describe themselves as struggling with their addiction, sometimes as managing their addiction. Many do not (or for a long time did not) acknowledge or admit to their addiction, or to the damage it causes.

Into this line-up of exhibits comes the statement from Jan Joosten. Apparently, it was posted on the day of Yom Kippur, the Great Day of Atonement. This will have been deliberate and strategic.

A few quick and important qualifications before turning to Joosten’s statement.

  1. Yes, the ‘exhibits’ above allude both to reports and statistics and to personal observations. All of these are kinds of data. The so-called ‘objective’ and the so-called ‘subjective’ both yield data. Indeed, the sexual abuse of children is a topic that makes me respond emotionally – with horror and outrage and despair. I make no apology for this. I do not believe an emotional response, or a response informed by personal experience, is any less valid.
  2. A post like this serves to give Joosten a platform. I have misgivings about that. I much prefer to champion the incredible research and publications of people like Gordon Lynch, Monica Rey, Gerald West, Ericka Dunbar, and the many others who have, including on forums like The Shiloh Project, shown how research can advance social justice and positive change. I do think, however, it is important to respond to Joosten’s statement. It is another step in our pushback series.
  3. Following on from Point 2, there is so much more to be said on what this post only brushes on – especially concerning the many, many systemic and intersectional ways and means by which members of minoritized and oppressed groups (the socio-economically deprived, citizens of The Two Thirds world, refugees, LGBTQ+ persons, to name just a few) are disproportionately vulnerable to violence, including to sexual violence and trafficking, while those with privilege, even when caught in criminal activity, seem rather impervious, often barely breaking their stride.

Joosten’s statement is as follows:

“After having been sentenced to one year in June 2020, I was released on 11 September 2021. I will never stop feeling remorse for what I did—offending the honor of children and participating in a process that harmed them severely. I also deeply regret the suffering I brought to my family, to friends, colleagues, and students. I cannot set things right. But I do try, in a modest way, to make amends. One good thing that has come out of all this is that I have been able to break with an addiction that had held me for years.

Taking my inspiration from Ezekiel 33:11, ‘I have no pleasure in the death of the wicked, but that the wicked turn from their ways and live,’ I wish to make a fresh start. I have changed, but my professional interests, training and abilities are still with me. I plan to go back to work, researching, perhaps publishing, and—who knows?—teaching in the field of Hebrew and biblical studies. I appeal to the clemency of the scholarly world—researchers, students, and publishers. Jan Joosten”

Here is someone who was caught and convicted for possession of some 28,000 images and videos of child pornography. According to newspaper reports, these offences spanned at least six years. There was no mention of Joosten seeking any therapy or clemency until after he was caught and his conviction imminent. This was so despite knowing his actions to be both wrong and illegal.

Joosten’s sentence was light given the scale of his criminal activity. Moreover, he remained, research active in some capacity, albeit with a low profile. According to Wikipedia, ‘Joosten still holds a role at the University of Strasbourg’. Moreover, his academia.edu profile remained up and he has corresponded with other scholars (see the comments section here).

In his statement, Joosten acknowledges ‘remorse’ for ‘offending the honor of children’ (a strange choice of expression to my ears) and for ‘participating in a process that harmed them severely’. He also acknowledges the suffering he brought to persons in his family, social, and work circles. True, he cannot go back in time and undo any of what he did; but this statement is still a long way off from persuading (me at least) that Joosten really ‘gets’ how he comes across, which is as glossing over his crimes and as arrogant.

Granted, academia.edu is not the ideal forum for it – but this statement is not anything like the victim-focused ‘full disclosure’ required at the Truth and Reconciliation hearings in South Africa, for instance, or the earnest reflection, leading to amends at the heart of Yom Kippur (e.g. see here).

What is this ‘modest way’ in which Joosten is making amends? Is he working with law enforcement agencies to identify and bring to trial other sex offenders? Is he helping with grant applications to address and prevent spiritual and sexual abuse? Is he doing voluntary work to benefit communities vulnerable to sex trafficking and other exploitations? Is he finding ways to help widening participation students and emerging scholars from under-represented groups? Is he trying to be mindful of his privilege and of his entitlement?

Rather miraculously, Joosten claims to have broken with his addiction. This addiction held him – like some monstrous jailer (again, responsibility seems to be being pushed away a bit here). If – unlike the vast majority of addicts in my experience – Joosten has found a way to cast off in a mere year an addiction that made him for at least six years ‘particate in a severely harmful process’, a process, or better scandal, that is costing and blighting the lives, prospects, potential, and capacity for joy and fulfilment of thousands upon thousands of children, it would be good to know how this works. I find it hard to believe that Joosten is no longer seeing in his mind’s eye the images he pored over for so many weeks and years. I find it hard to believe that an addiction that enabled him to lead a double life, regularly visiting what he (ickily) called his ‘secret garden’, which he claimed he knew to be wrongful, has been so easily cast off.

Joosten now wishes ‘to make a fresh start’ because he has ‘changed’. He plans to go back to work. It’s rather as though he’s had a ‘time out’ or a dip into another career that wasn’t enough to his liking. It feels a bit like damage limitation before ‘back to business as usual’. But that just doesn’t feel right in this case. For good measure, the Bible is quoted: If the Bible says the wicked can turn from their ways, then why shouldn’t ‘the scholarly world’ give ‘changed’ Joosten the clemency he wants? It’s almost as if refusal of clemency would now be unreasonable, un-biblical.

I know there are very many paedophiles and sex offenders across the world. Even if we take just the ones who have been tried and convicted, it is impossible to keep all of them under surveillance, let alone locked up. I am not suggesting that Joosten be imprisoned forevermore. I’m also not crying for blood – literally, or metaphorically.

I accept that he cannot undo the past and that he is sorry he was caught, sorry that he lost his prestige, and sorry that he brought distress to his family members. I find all of that emotionally plausible. I am less persuaded that he truly understands the magnitude of the crimes for which he was convicted, that he has embarked on making amends, that he has changed, and moved on from addiction. I find all of those implausible, based on the albeit succinct statement, earlier exchanges (see my previous post), and experience of addicts.

Clemency… that is, the quality or disposition of showing compassion, leniency, mercy, or forgiveness, in judging or in punishing. I don’t see myself as representative of, or as representing, ‘the scholarly world’ and I don’t think that as someone who wasn’t anywhere near the frontlines of the grave harm Joosten wrought it’s mine to give.

But I don’t buy this.

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Why we need to address purity culture in the UK

Today’s post is by Chrissie Thwaites, a PhD candidate at the University of Leeds researching purity culture. She will be looking for participants to take part in this research later this year. Chrissie can be contacted by email at prct@leeds.ac.uk and on twitter.

Purity culture and its problems

I’m currently in the first year of my PhD researching purity culture. My working hypothesis is that purity culture has made its way to the UK, and I hope to explore this further through conducting qualitative research later this year. Over here, purity culture seems to appear in a much more muted and insidious form compared to its US counterpart. So for many years it has gone unnoticed. Recently, however, this has started to change.

See, for example, Hannah Baylor’s recent Shiloh Project blog post on purity culture, where she begins to introduce the ways in which purity culture in the UK differs to the US movement, which reached its height in the 1990s and early 2000s. If we are to untangle the influence and impact of purity culture, we need a wider acknowledgement and understanding of its interaction with (especially evangelical) Christianity in the UK.

The interest in purity culture behind my PhD project arose from personal experience. For example, some of my peers encountered the flower metaphor in their church youth groups – a flower being passed around the group, crumpled up, and used as a symbol for (female) virginity. As a teenager I’d heard of I Kissed Dating Goodbye, and today I know of people who continue to recommend it, even after the author’s public apology and statement. Friends have recounted to me how they were told to cover up their shoulders in church, when it was simply a hot day – the implication being their bodies are primarily sexual and problematic for others around them. I know of couples who didn’t kiss until engagement or their wedding day. And more recently, I’ve noticed the new ‘modest is hottest’ trend taking hold in some UK circles, rehashing the classic purity culture tactic of body shaming women.  

To me, these practices indicate a Christian subculture which goes beyond abstinence. It places the responsibility on women for gatekeeping male sexual behaviour, views female bodies as inherently sexual (and as existing primarily for male pleasure), emphasises virginity as the foremost aspect of a woman’s worth, and gets so pre-occupied with delaying sex until marriage that sex is framed as an inherent danger and something negative, rather than something good – often with fateful consequences, even for those who did everything right according to the rules of purity culture.

The need for research and understanding

In the age of #MeToo, we have turned our attention afresh to the long-standing mistreatment of women in its unfortunate variety. Many individuals have begun the hard work of considering the ways in which they themselves, or the organisations, institutions or social structures they are a part of, are complicit in systems of coercion, inequality and subjugation.

In Christian circles, something of a reckoning has begun. Well-known US Christian figure Beth Moore recently made waves by leaving the Southern Baptist Church, having previously been vocal in her criticism of sexism and outspoken in her advocacy of sexual abuse survivors. The likes of Beth Moore, and recent sexual abuse scandals such as those of Ravi Zacharias, and Jonathan Fletcher here in the UK, force us to examine the cases of sexual abuse and harassment that lie behind #ChurchToo. We need to evaluate what’s being taught about women, female bodies, gender, sexual relationships, and power dynamics (especially within marriage). Purity culture has something to say about all of these things, so it has come into focus as something that needs to be addressed.

This is reflected in a growing public interest in purity culture. I was recently interviewed for Woman’s Hour on BBC Radio 4 as part of a discussion on this topic. I was pleased that purity culture was being given a public platform for discussion, but it disappointed me to see that the media interest didn’t correlate to understanding.

The online summary of this ‘purity conversation’ says that ‘“purity culture” is used in conservative households attempting to promote a view of purity’. This understanding also comes across in the feature itself. Yet purity culture is part of Christian subculture. It relates closely to theologies of gender (such as those of the Council for Biblical Manhood and Womanhood), evangelical use(s) of the Bible, and the social-political context of its origins in 1980s-90s USA. That it was framed as a household phenomenon based on parental teaching was therefore very interesting; especially as I hadn’t said or even implied this was the case, and was quite clearly discussing my own experiences from being immersed in evangelical culture. References I made to my own (current) Christian faith were also cut out in the editing process, which again felt like an attempt to remove the religious elements of this discussion and downplay the broader socio-cultural aspects of purity culture.

Within the context of this increasing public interest, it’s important that we discuss purity culture well, clearly, and give space for nuance – rather than employing ineffective caricatures or simply prioritising the ‘spicy’ topics.

Through my PhD, I hope to deconstruct and make sense of purity culture in a way that can be helpfully received in Christian contexts. I want to explore how ideas from purity culture have merged with, and are evident within, teachings on bodies, sexuality, gender, and human nature in UK Christianity. I see my research as part of a budding new area of discussion and research – I hope that you will join in the conversation.

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Academics Behaving Badly

Today’s post is from Chris Greenough. Chris is Reader in Theology & Religion at Edge Hill University; he is also co-director of the Shiloh Project.


Before I started my second career as an academic, I’d enjoyed a really rewarding career in secondary education for fifteen years. I’d had various roles there – originally a French and Spanish teacher by training, I also did stints as an RE teacher, Head of Year, and Assistant Headteacher. It was challenging, nonetheless, and my latter role included responsibilities for safeguarding, child protection and pupil behaviour. The behaviour I’ve experienced in academia has been far more challenging than that in a setting of 11-16 year olds, as I go on to recount.

I completed my PhD while working full time in school, under the wonderful guidance of the most remarkable Deryn Guest. Eighteen months later, I secured my first full-time post in higher education, and was ecstatic. I didn’t land in a traditional Theology and Religious Studies department, but worked on subject knowledge development in initial teacher education.

Nine months later, I wanted to leave higher education and go back to the secondary classroom. I felt an imposter or, more precisely, was made to feel as if I didn’t belong. I was on the receiving end of numerous forms of uninvited ‘advice’: career advice, research advice and unwelcome advice in response to my work:

  • Unwanted career advice:

“Why don’t you move away from queer theology? That’s already x’s area”.

“Wouldn’t you be better doing something more traditional and, well, less controversial?”

“I think it would work better for you if your work was less queer and more theological.”

  • Uninvited research ratings:

“I’d probably give your work a 2* if I were rating it for REF”.

  • Unwelcome responses:

“I don’t really recommend your work to my postgraduates.”

And endless number of in-person, non-verbal responses such as eye-rolls, furrowed frowns, walking out mid-talk, sighing and huffing.

Perhaps I was too open. I had openly shared some of the inadequacies I was feeling. I tend to be quite an open person, and perhaps some academics were responding to that. Of course, isn’t behaviour like this expected in the competitive and hierarchical structures endemic in higher education?

More frustratingly, I didn’t react at the time. I stayed silent. I think I even thanked some people. Yet the experiences from some external colleagues had begun to cause real paralysis in my confidence. I really felt the sting of the critique, and in the moment, I was unable to distinguish between constructive criticism that would move my work on, and this faux criticism which was just the projection of someone’s ideologies or insecurities. 

Of course, I didn’t fit in.

My work seemingly didn’t fit in when I spoke to people about it. My PhD research was life-story research with non-normative Christians. Given the importance of queer theory to my work, I argued how queer approaches should not have a methodology – as methodology is a word that smacks of rigour, order, process – words that are unfitting with the spirit of queer. I’d queered my thesis (a play script in place of a literature review, an ‘undoing’ of methodology, and included resources all brought to me by the participants I dialogued with). So, to begin with, I broke the rules by refusing to repeat tired (not a typo) and tested methods.

Perhaps the perception from some was that my work was ‘unscholarly’. On the one hand, queer criticism is regarded as highly intellectual and is making inroads in many disciplines. Yet, on the other, when my call was to dismantle the production of theology and to queer conventions, it was perhaps a step too far for some. My experiences belie that fact there’s a disjuncture between some claims of the academy and the realities.

As a post-Christian, I wasn’t using confessional approaches, language or subtleties in the theology I was producing. I was gate-crashing. But that was precisely the point. Guest notes how the queer approaches disrupt “the traditional and cherished norms of historical-critical exegesis with all the force of several gate-crashers at a party from which they had long been excluded.”[1]

So despite the reception from a small minority of my peers in person, my research was building a momentum of its own. In publishing, queer work is appealing to the intellectual and methodological originality it is able to create. In reality, people police firmly erected walls around their disciplines.

The impact of these aggressions began to wear me down. I remember a meeting with my Dean of Faculty, where I told her of my intentions to move on and leave academia. She told me to use the responses I’d received as fuel to keep me going. My partner, also an academic, applauded me on ruffling feathers. I had enormous support internally from my University and wonderful colleagues. I had been awarded research leave just twelve months in to my first post and I was working on my second book at the time.

My personhood didn’t fit in. Growing up as a queer kid, I know by instinct and experience the lack of fit when I enter a space that isn’t welcoming to me. But I was also desperate to fit in, and kept on trying. Building up external relationships was vital to me.

Externally, I had got to know a couple of external people, whose kindness changed my perceptions and gave me new energy. The support of some wonderful academics really lifted me. And now, I work with a much wider, more inclusive community with the Shiloh Project – including all the wonderful authors and collaborators I’ve had the pleasure to work with.

The attacks from the academic community are now less frequent. They’ve largely been replaced with attacks from random people with opinions.

I have a folder in my email inbox I called ‘hate’. It currently stands at 3522 emails. Some may be from serial pen-pushers. I know this number of people have not engaged with my work sufficiently to draw any desired level of correspondence. In fact, I wish even half that number had been readers of my journal articles!

Work that is politically charged can leave the researcher exposed to vulnerabilities when it is public facing. The attacks are not concerned with the scholarly argument of the work, but with the position and identity of the researcher.

One piece I wrote provoked outraged responses. I wrote a short article for The Conversation, entitled Using the Bible against LGBTQ+ people is an abuse of scripture, and this kept the keyboard warriors busy. Yahoo News! had republished the article, and this became the platform for homophobic hatred to spew at me.

A very concerned reader took the time to purchase quite an expensive looking Bible and posted it to me at my work address. The sender had highlighted the clobber texts for me, with a handwritten note encouraging me to repent of my sin and cease my false preaching. It’s a shame the Bible contained the highlights, as I’d have got a few quid on eBay for it, I’m sure.

Why am I sharing this?

First, I do believe and argue that there is a transformative potential in sharing our experiences as a way of speaking back to our community. We should all be reflecting on how we behave and when we get it wrong.

Second, I share this to highlight how it is not always outsiders that stop us in our tracks with unexpected or uninvited critiques – academics do it to one another – far too frequently.

Third, I am sure many will relate to these experiences; it may resonate with others.

Finally, I share this as a warning. Next time, I won’t stay silent, or nod, or thank you for your unsolicited advice, or internalise my lack of fit as an imposter…


[1] Deryn Guest, “From Gender Reversal to Genderfuck: Reading Jael through a Lesbian Lens,” in Bible Trouble: Queer Reading at the Boundaries of Biblical Scholarship, eds., Teresa J. Hornsby and Ken Stone (Atlanta: Society of Biblical Literature, 2010), 10.

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Shiloh Project Interview with Dr CL Nash, Founder of M2M

Please read all about M2M – Misogynoir to Mishpat.

You are invited to the project’s inaugural seminar in the series ‘Decolonizing God’ by Prof. Esther Mombo. The title is: Decolonizing God: African Women’s Epistemic Challenges to Patriarchal Jesus.

This event has now been rescheduled for Thursday 13 May, 16:00-17:30h. Please join via this Teams link.

Launch of the MISOGYNOIR TO MISHPAT RESEARCH NETWORK, and of the seminar series “Decolonising God” (organiser: CRPL Fellow Dr C.L. Nash).

1) Dr CL Nash, tell us a little bit about who you are, and what drives you. Also, what is M2M, which you’ve launched recently?

I am a woman from the U.S. and an independent scholar at the Centre for Religion and Public Life of the University of Leeds, where I manage two research projects. One project deals with religiously ensconced nationalism; and the other, amplifies the religious epistemologies of women of African descent.

This second project has the name ‘Misogynoir to Mishpat’. ‘Misogynoir’ refers to misogyny directed towards Black women, and ‘Mishpat’ is a Hebrew word used in the Bible, which means ‘justice.’ The project is necessary, because the ability and capacity of people of African descent to produce knowledge – such as conducting research, writing and publishing – is often overlooked, pushed to the peripheries, obstructed, or denied. This is especially true for women of African descent. ‘Misogynoir to Mishpat,’ ‘M2M’ for short, will serve as a corrective by resisting and filling this gap in knowledge production. The very title says a lot about who we are and what we strive to do: we strive to move away from the hatred and discrimination of Black women toward fulfilment and social justice.

The challenges for women of African descent are stark, unsettling and undeniable. In my home country, the U.S., for instance, it has recently been revealed that even when all things are comparable (education, training, number of years in work, etc.), African-descended women earn staggeringly less by retirement than their white female counterparts.[i] While there has been a great deal of discourse about the gendered pay gap – and there should be! – African-descended women are doubly discriminated against, and consistently left behind.

Not only are their work contributions valued less and paid less, but there is also other workplace discrimination: such as bullying and other exclusionary practices, including being refused opportunities for promotion, often a consequence of racial biases. African-descended women in the U.S. (to give an example from the setting I’m most familiar with) are significantly economically disadvantaged, as they are also the group who bears the heaviest student loan debt. This means that African-descended women are often precluded from wealth acquisition strategies, such as home purchases, and are also less able to help defray the cost of higher education for their own children, such as via home equity loans. In short, this creates a downward racial-gender spiral.

As an African-descended woman academic, it is concerning to me how invisible we are. A 2017 article, ‘Black Women Professors in the UK,’ shows that white women and women from certain other ethnic minorities are gaining some measure of presence and visibility in universities. But we represent less than 1% of the British academy. Figures in the U.S. are only slightly better.[ii]

While it is good to see diversity increase, with better representation by South Asian women, for example, as an African-descended woman academic, it is concerning to me that our invisibility persists. When we African-descended women are made invisible, so is our research and our writing. In the course of this, the public declarations of universities wanting greater inclusion, are overshadowed by the private resignation to a status quo which continues to deny our relevance and importance.

‘Misogynoir to Mishpat’ deliberately alludes to ‘Mishpat’, a biblical word, because much of the resistance to inequality is grounded in religious institutions, particularly within the Christian faith. Mishpat, ‘justice,’ is a term which occurs in the Bible over 400 times. It is the primary standard by which the Bible writers understood God to evaluate their faithfulness and righteousness as people of God.

Misogynoir is a portmanteau word which combines ‘misogyny,’ or ‘hatred of women,’ with ‘noir,’ which is ‘Black’ in French. The word is apt for me, because it refers openly to the recognition that women of African descent are prejudiced against and nearly non-existent when it comes to representation in the academic study of religions. In the UK, because the term ‘Black’ has often been expanded to include non-African-descended women (that is, ‘anyone “of color”’), the situation of erasure becomes even more acute and problematic.

Through M2M, we are working to cultivate a strong relationship with churches and community activists who share our concerns. There are many issues to address, from lack of representation in politics and higher education, to poverty and over-incarceration, to lack of mental health and other medical resources, and environmental racism – all of which plague African-descended women disproportionately. To give one example, in the U.S. approximately 70,000 Black women and girls are ‘missing.’[iii]This is a staggering statistic. It might point to other crimes: some may have run away from abusive relationships, others may have been kidnapped, murdered, or sex trafficked. But these women and girls matter. They belong to families and communities who feel their absence and need their loss to be acknowledged and addressed to make them feel whole again. M2M has worked to form partnerships with women in various countries including: Kenya, the Netherlands, Ghana, the UK, the US, France, and South Africa. We want to work with African-descended women in religious academia and religious leadership across the globe: women in the World Council of Churches, women who are local pastors, and lecturers and professors in biblical studies, theology and ethics. We are seeking to strengthen the contributions of them all.

2) What are your aims, vision and hopes for M2M?

@Dorret (15/365BLM)

Postgraduate students of color often wish to engage in research which amplifies their own backgrounds and cultures. But these students will disproportionately fail to complete their degrees, or go on to fail their viva. And sometimes – I would venture to say, often – this is because universities do not have qualified academics who can engage with, supervise or examine such research. An examiner may decide that a student is inadequate, because they, as examiner, lack knowledge of what the student has outlined in their research. This means that not only are academics of color under-represented but postgraduates of color also stay under-represented.

Our research network seeks to draw attention to such gaps, so that we can walk alongside and support postgraduate students, in particular African-descended women postgraduates. We can assist in creating mentorship and visibility for them – even when they do not have scholars of color in their institutions. We also want to ensure that the research agendas of African-descended students are supported, that they are hired in full-time tenured posts, and that their work is valued in the university system.

We are proactively engaged in the current funding cycle, with the intention of being able to provide such support. Currently, African-descended women (few as they are) are much more represented as independent scholars than as scholars in stable, permanent posts. This marginalization is exacerbated by institutions not considering them for, or not involving them in, significant grants, or in training on how to make an application for a grant. Moreover, such grants are often not even open to, or actively publicized among, independent scholars. Currently, programs like Marie Currie, for instance, which are highly competitive, in my view effectively bypass people of color without any accountability. This must stop.

Our new M2M website will amplify the voices of women of African descent who are religious leaders or scholars or students of religion and theology by: highlighting their achievements (promotions, PhD awards, new pastoral posts), sharing career and information resources (including publications, but also collegial opportunities, such as funding or grant writing possibilities) and disseminating teaching resources, such as ‘video shorts,’ of 3-5 minutes in length. Taken together, these will explain more about, promote, and celebrate African-descended women’s contributions to academia and religious communities. This will include the ongoing work of the Circle of Concerned African Women Theologians (‘the ‘Circle’) and by womanist scholars.

We will post monthly profiles of women. Please see our profiles for Mitzi Smith and Esther Mombo! We also have a new M2M blog series: ‘Conversations in Race, Gender and Religion’ (the call for contributions is here) where we examine our intersectionality more closely. We ask, for instance, ‘In what ways can women in Kenya find synergy with women in Sheffield, England? How might their goals differ? How are their goals compatible?’ And this is just one example of what we hope to grow and nurture into a richly diverse resource.

By balancing these needs of religious leadership and academic religious thinkers with community objectives, I hope we will make a significant difference in the lives of African-descended women and girls.

3) The Shiloh Project is focused on intersections between ‘rape culture’, ‘religion’ and ‘the Bible’. There are some synergies with M2M, particularly given the shocking vulnerabilities of Africana (that is, African-descended) women to gender-based and other forms of violence, including in biblical texts and in religious or religiously influenced communities, right up to the present. How can we support each other’s projects and endeavours? 

It’s true that we have a bit of intersection. There are many social issues that womanist scholars, for example, seek to address – and women who emerge from vulnerable communities frequently emphasize wanting to increase the agency of members of their communities.

Historically, Black American women, as one example, have struggled against ‘Christian’ assumptions of the sexual availability of the Black female body. In other words, women and girls who are African-descended, were regularly raped with impunity. Yet, the rhetoric created was that slave holders were ‘bewitched’ by these vulnerable people. White men could rape Black women and girls without being criminalized for it. Instead, the victims were blamed. Christian theology was not guiltless in this.

During the Antebellum, pregnant Black women thought to ‘require’ severe beatings, could be and were beaten, and sometimes beaten to death. A hole was dug into the ground and the woman was placed over the hole with her belly inserted into the ground. This was done to ‘protect’ the soul of the unborn child while the woman’s flesh was beaten from her body, her blood soaking the ground around her.

In Christian teachings, there is sometimes this ‘Platonic’ assumption that ‘the spirit’ and ‘the flesh’ are antithetical to and separate from each another. So, according to this, the body can be destroyed and the spirit spared. But the assumption that a person’s spirit is not aggrieved at the evil of destroying that same person’s flesh, as if we can physically torture the body without causing trauma to the person’s very spirit…

I must visit Toni Morrison’s Beloved to tease this out a bit further. Baby Suggs, a character in the novel, walks with other African-descended people into a clearing in the woods. This is significant, because the woods were frequently regarded as ‘wilderness,’ or as a ‘wild and dangerous’ sphere of uncivilized society.

Baby Suggs preaches a sermon in that forest which tells the members present to revalue their flesh. She encourages them to take every inch of who they are, and to find something there to love – and to love it fiercely. Black beauty was all but an oxymoron to most in 19th century America. To be beautiful, lovable, intelligent, human was to be white. But Baby Suggs encourages people to create a new theology of self love which renounces the hatred espoused by the dominant majority culture.

With that in mind, women who have been abused need to touch those harmed and swollen joints, the discolored limbs, and love themselves. Those who have had body parts torn and bloodied through rape and other forms of assault, must practise looking at themselves, touching and loving themselves. Just as Baby Suggs encourages her congregants to touch the spaces between the grooves of fleshly abuse, so also we, in M2M and Shiloh, need to encourage people to touch and reclaim all those spaces which were stolen. And, like Baby Suggs did, we need to encourage people to love their bodies, hearts and minds.

In fact, M2M can be summed up in this way: Black women from every land and every religion, are summoned to come and kneel at the altar of self acceptance. We want to encourage all of them to love themselves fiercely – body, mind and spirit. And, for those who are academics, we urge them to share that love of mind and spirit in their research and writing. We will walk alongside you. We only ask that when your legs get strong, you do not run away, but you turn to your left or your right, and you walk alongside someone else. As you stand with us, we also will stand with and support the amazing work of the Shiloh Project.

Indeed, we may kneel as hundreds, but we will stand as tens of thousands.

Thank you, Dr Nash. Thank you for telling us about your important work. We look forward to watching M2M grow and thrive.

_____________________________________________________________________

Dr CL Nash recommends the following sites for further reading:

‘Black Then,’ a website to address American Black History, here

‘Black Women’s Experiences in Slavery’ (chapter 2), here

‘Word to the Wise: African American/Black Women and Their Fight for Reproductive Justice,’ here


[i] See the Pew Research Center, which reports the staggering pay differences that can add up to in excess of $1M by the time of retirement. You can see more here and also look at this reference about Black women’s lack of fair pay. For another perspective, see also here. For more statistics on the sharp disparities along color lines, see also this.

[ii] Dr. Nicola Rollock indicates that there are only twenty-five Black female professors (see here). According to her research, this is due to such issues as Black women being bullied, feeling forced to work harder and, ultimately, being drained when working as academics. The Guardian supports her findings. See ‘Black women must deal with bullying to win’, here.

[iii] For more information on the missing Black women and girls in the U.S., please see this reference by the Women’s Media Center. Also, please see the Black and Missing Foundation (here), which also explores the issue of Black Americans missing – an under-reported phenomenon. Because a portion of those missing are presumed to be sex-trafficked, there are activist groups, which are also monitoring and aiding with that situation. Check out Black Women’s Blueprint as one example (here).

@Dorret (15/365BLM)

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Activism in the Biblical Studies Classroom: Global Perspectives – announcing the latest issue of JIBS

The newest special issue of the Journal for Interdisciplinary Biblical Studies (JIBS Volume 2/1) is out today! This one has the title Activism in the Biblical Studies Classroom: Global Perspectives and is guest-edited by Shiloh co-director Johanna Stiebert

This is the second volume guest-edited by a Shiloh co-director: Volume 1/2 with the title The Bible: Transgender and Genderqueer Perspectives is edited by Caroline Blyth (see here). And a forthcoming issue on Queer Theory and the Bible will be guest-edited by Chris Greenough (see here).

Activism is close to the heart of The Shiloh Project and – unsurprisingly! – many scholar activists known to followers of our blog are contributors to the volume. 

The special edition contains articles on a range of activist causes and methods. Contributions are by: Chris GreenoughMusa DubeRhiannon GraybillDavid TombsMeredith Warren, Eric Vanden Eykel and Sarah Rollens, Tina Shepardson, Zanne Domoney-Lyttle and Sarah Nicholson, Deborah Kahn-Harris and Robyn Ashworth-Steen, Gerald West and Sithembiso Zwane, and Jayme Reaves.

Please take a look, have a read, pass on the word, and act.

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Privilege Beyond Bounds: A Response to the Conviction of Jan Joosten

A view of Oxford Cathedral.

On Monday 22 June 2020 the news broke of the conviction of Jan Joosten for downloading thousands upon thousands of images and videos of child abuse and pornography. I first read about it in an article in The Guardian. There are numerous other reports in other papers, too: the Daily Mail , The Timesof Israel, and Euro Weekly. The images that accompany these articles show the protzy façade of Christ Church, Joosten smiling, Joosten mid-lecture. An older, white male scholar who has blended right into the various biblical studies conferences he’s attended over many years – Society of Biblical Literature (SBL), Society for Old Testament Study(SOTS), International Organisation for the Study of the Old Testament (IOSOT)… I’ve seen him there, talked to him, received his recommendation for a publication of his to read and for references to chase up.

As the newspaper articles report, Joosten is a former pastor, who taught for 20 years at the University of Strasbourg before, in 2014, taking up “the prestigious regiusprofessorship of Hebrew at Oxford.” Until his suspension, Joosten was based at Christ Church, renowned for its academic excellence, Old Master paintings, and for being home to Oxford’s cathedral. Until recently, Joosten was editor-in-chief of Vetus Testamentum, according to its site, “a leading journal … generally recognized to be indispensable for scholarly work on the Old Testament,” publishing articles in English, French and German, all languages in which Joosten is fluent. 

The lashings of respectability, status and privilege that have until recently enveloped Joosten – “pastor”, “Regius Professorof Hebrew” (founded in 1546 by Henry VIII), “Christ Church”, “University of Oxford”, “Princeton Theological Seminary”, “Hebrew University, Jerusalem”, “father of four”, “married”, “one of the most distinguished biblical scholars of his generation” – add force to the shock and outrage that havemet the revelations of Joosten’s conviction. Shocking, too, is the sheer volume of images (27,000) and videos (1000) depicting abuse, including rape of children, which Joosten downloaded. The brilliant man falling from his high pedestal: as a German, I think right away of the legend of Faust. Such hubris and such hypocrisy. Did Joosten think a different law applied to him? Did he believe he was too clever ever to get caught? 

Joosten did get caught and his reputation is shot. His sentence, however, is paltry: one year in prison, placement on the sex offender register in France, a three-year programme of treatment, and a ban on any activity bringing him into contact with minors. Furthermore, Joosten has not gone to prison (yet?): his sentence will be “supervised” and “may be amended.” The Guardian reports that “Joosten was yet to decide whether to appeal on Friday” (he gets to decide that?!). His family “were aware of his offences” and argued Joostenshould not be imprisoned, “because he was a first time offender” (hardly: he was caught for the first time – he is now known to have been offending thousands of times for six years), “presented little risk of reoffending” (how so?), and “had sought psychiatric help voluntarily” (albeit only following arrest). In court, so it is reported, Joosten declaredthat he was relieved to be arrested. He described his addiction as “a secret garden, in contradiction with myself.” To many ears, including those of biblical scholars, this expression is particularly jarring and repugnant. It conjures up imagery from Song of Songs, of eroticism and lovemaking (e.g. “You are a garden locked up, my sister, my bride…” Song of Songs 4:12). But this is brutal child pornography that is at issue! And watching such is not a victimless crime. Child pornography is no “virtual reality”; it depicts suffering, severe and profound damage; the demand for it proliferates this; in some casesconsumption of violent pornography leads on to committing sexual abuse.

As would be expected, the general public and the scholarly community to which Joosten belonged have been vocal in their outrage and repulsion. Twitter is abuzz. People are “reeling”, “shocked and horrified”. A terse comment on the SBL website, stating that the Society had requested Joosten’s resignation, evoked protest on account of being woefully inadequate – rather like the Christ Church statement that “Our thoughts are with anyone affected by this news” (reminiscent of the “thoughts and prayers” routinely following school shootings in the US – in lieu of doing anything). A petition led promptly to a fuller statement sent to all present and past members of SBL. SOTS followed with their statement soon after, resolving to build “a more inclusive and ethical Society” and expressing concern “for the unknown children who are the ultimate victims of such crimes” as well as for Joosten’s family, colleagues and supervisees. One of Joosten’s co-authors has expressed feeling “shocked, shattered and disgusted” – he is donating all royalties of the book, past and future, to the International Centre for Missing and Exploited Children. Another scholar has set up a GoFundMe page “Biblical Scholars Against Child Abuse”. There is a powerful piece out deploring “himpathy” for Joosten (that is, excessive sympathy that is directed at perpetrators of sexual violence and abuse) and there are many expressions of contempt for a situation where “*reputations* of men are more important to keep safe than the *bodies* of women, children.”

When I read of Joosten’s conviction I, too, was reeling, shocked and horrified. I probably shouldn’t have been. Sadly, I know many people who are survivors of child abuse and of rape. The statistics of The Office for National Statistics do not strike me as exaggerated. And when you know there are so many survivors, you know there are very, very many perpetrators, too – the numbers have to add up. Even taking into account that perpetrators tend to abuse multiple victims, the numbers of perpetrators must still be very high. The same goes for the abuse that is consumption of child pornography. The amount of child abuse material is staggering – so, really it isn’t surprising that I know people who are revealed to be abusers. I also know that – for all the stereotypes and rape myths about rapists and pornography users (“creepy men in raincoats” we used to jest) – there is no “type” – so a depraved person can be an Oxford don (clearly). Having worked in universities for over 20 years, I’ve twice known of cases where a member of the university community was charged with child pornography. Two people I have encountered in my community have been charged with possession of child pornography (one committed suicide). I had already reeled a few years back at the conviction of Holt Parker, who received a four-year prison sentence for offences not dissimilar to Joosten’s. I had admired Holt’s work and wrestled then with the question of “do you cite scholars who have done appalling things?” (I still wrestle with that question – as compelling as I find Stephen Young’s article, I also see some of the complexity so well articulated by Sarah Scullin. Do I read a biography of every author before I cite their work?) 

Fact is, in my earlier work I have cited Joosten. I met Joosten in 2011 in South Africa. We were both attending a meeting of the Old Testament Society of South Africa (OTSSA) (my first far-flung work trip since my younger child was born). I had not met Joosten before and I was mostly preoccupied with dear friends from my years in southern Africa. But on some bus trip or other we sat together and had one of “those conversations” about research that you have at these kinds of conferences. He was friendly but quite intimidating. One of those scholars who can quote in multiple languages and recall titles and years of publication of articles on any topic that arises in conversation. I was working on my book on fathers and daughters in the Hebrew Bible at the time and told Joosten so when he asked me. He told me he had published an article on the missing daughter in the laws of Leviticus 18 – but it was in French: did I read French? I admitted that my French is pretty lousy. Not much more was said, as I recall it.

Shortly after I returned home, there was an email from Joosten. (I have been re-reading the short exchanges he and Ihad in 2011 and 2013 and they make me uncomfortable now.) It said, “It was nice to meet you at the conference. While browsing through my computer I came across an English translation of my paper on the missing daughter. I attach it herewith.” I was touched. It was a nice thing to do. I thanked him. I read the article and found it helpful for my research. In the book I published I thank Joosten. That’s what you do. 

Two years later I received another email: “While searching for something else on the internet I came across your recent book on Fathers and Daughters. Congratulations! And thank you for the generous reception of my article on Lev 18.” (Two short emails, in each a mention of a computer or the internet. Of course, I thought nothing of it at the time – it only reads as sinister in retrospect.) After 2013 I did not communicate with Joosten again. I did cite his work in my next book.

When I read about Joosten in the paper, I felt deeply troubled. I couldn’t shake it. I searched for and found the emails from years before and eventually decided to write to him. 

I wrote of the revulsion I felt and of wondering how manyhands of “respectable men” I had shaken without fathoming what they were capable of, of being repelled at the “secret garden” obfuscating, even romanticising and eroticising the brutal abuse of frightened and utterly vulnerable and helpless children. I wrote that I cannot comprehend why, if he acknowledged the harm he had done, he would not willingly go to prison, “Why should you not go? What will you do now, I wonder?”

To my astonishment, Joosten wrote back very soon after. He said my words hurt but that he deserved them. That he had always known his “doings” were not victimless, that they were “sordid and destructive”. He wrote that he “came across” the images and videos looking for pornography and that they were “freely available and easily accessible”. He describes how this became an addiction from which he could not break free, that he did not want to make excuses but did want to heal, with the help of a psychiatrist. He spoke of the support of his family who accepted him with his defects, characterizing them as an ugly “stain” on a beautiful painting. Ever the linguist, Joosten explained the expression “jardinsecret” as “a mental and emotional space one doesn’t wish to share with anyone” but that he had not intended to evoke anything positive but rather that “the world of those images and videos and the real world” in which he lived his life were “completely separate”. He closed by saying he felt deep regret for what he had done, could not undo it and had to look to the future. The closing words were, “I hope one day you will be able to forgive me.”

The email troubled me. (A part of me was very surprised that Joosten clearly had access to a computer and to his University email address.) The sheer eloquence troubled me – but of course he is eloquent: he is a linguist, scholar and prolific writer. I was troubled that he wrote of “coming across” horrendous child pornography (is it that easy and happenstance?), and of the addiction and harm that he acknowledged as a “stain” and something to “heal” from, as if it were somehow separable from him, a “secret garden” apart from his “real life”. There is nothing “unreal” about the violence depicted in child pornography – enacted on real children whose lives, psyches, futures, potential, are deeply harmed. 

As I read Joosten’s email I found myself recalling a correspondence I had over many years with a prisoner in the notorious Angola penitentiary in Louisiana. It started when a letter addressed in meticulous handwriting to “The Bible Department” landed in my office at the University of Tennessee. The writer, “E.”, had found Jesus in prison, where he was incarcerated for life. He had also taught himself Hebrew. He had questions about grammar and points of translation. It was enjoyable finding ways to explain features of Hebrew and reasons for translations that might not match the Hebrew text. E. was always eager to learn. Years passed. I moved to England. In time, we came to write about more than the language riddles that had brought us together. E. spent hours in the prison workshop and made my daughter a wooden box and some metal earrings with her (Hebrew). name engraved on them. I wrote about my children growing up, juggling work and family life, travelling; he wrote about his past, including (eventually) the crimes that transpired in his incarceration. What began to unfold was an early life of chaos, deprivation, struggle and petty crime. Next came an act of violence done to him by a sheriff, when he was put in a cell overnight for marijuana possession. E. was cagey about what took place but I was able to find newspaper articles, which reported that the sheriff was found guilty of sexually abusing young men in his custody. If that is what happened to E., he could never bring himself to say so, stressing instead how many girlfriends he’d had in his youth. He never used this as an excuse for the violent crimes he went on to commit. What struck me was how hard he tried to do something good – even from within prison where he spent most of his time in solitary confinement or labouring, with only one library book to read each week. He had written to all his victims; he was always worried about his mother and the pain he had caused her; he wrote to his son, who seldom replied; he worked hard at learning Hebrew; he tried hard to convert me to Christianity, earnestly believing that if he didn’t, I would not be saved. 

Unlike E., Joosten has enjoyed enormous privileges. He still does. Life must feel frightening for him and his prestige and reputation will never recover. But he has his freedom, the support of his family, access to a psychiatrist, even access to a computer and his email account. He also has a first-class education and tremendous talent. 

I feel the same anger as many of my colleagues on Twitter and Facebook. Condemnation is right; outrage at the light sentence is right; donating to organisations that support vulnerable children is right. But what more? The SOTS statement goes some way towards pointing out that more must be done within our discipline, too. A legitimizing patina of respectability has for too long shrouded a great deal of ignominy. What Scullin says of the discipline of Classics is true also of biblical studies: both have “a troubled history (that, unfortunately, continues to the present) of participation in various oppressions.” Just as the BLM protests have led to a flurry of statements and self-searching, that momentum must be harnessed and taken much further. The cracks in the patina have become very visible in recent days and weeks. It is no surprise at all actually that Joosten was able to persist in his “doings”. In large part, his respectability and his privilege have enabled it. They have also, I have no doubt, cushioned him from a harsher sentence. E. would have stood no such chance in the same court room. 

It is one thing – in the case of Joosten – not to read or cite his scholarship, to evict him permanently from all societies he has belonged to, and to support his students. But what more? Even if Joosten receives a prison sentence that reflects the gravity of his offence, is that then adequate? Eventually, he would leave prison. It is not possible “to lock up all paedophiles and throw away the key.” 

What I see in E. and find myself missing with Joosten is any attempt at restitution. I do hope that as Joosten looks to the future he will apply all his abilities – his mastery of languages, his research and writing skills, his experience and insight gained from therapy – for helping other addicts and for helping victims of sexual violence and human trafficking. If I can help with that, I will.

The forgiveness he says he hopes for from me is not mine to give. Vladimir Jankelevitch writes, “forgiveness is not for swine” and the first step towards forgiveness is full admission of wrong. Today Joosten may appeal. I hope he takes full responsibility and does not. 

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COVID-19 Lockdown Interview Series: Antonia McGrath

Photo of Antonia McGrath.

COVID-19’s impact on educate. and life in Honduras

Tell us about yourself. What have you been doing and what are you working on during this COVID-19 lock-in. 

I’m one of the directors of a non-profit called educate. that supports community-driven educational projects in Honduras. We’re a volunteer-run charity, with a team in Honduras and a team in Amsterdam (where I live), so we are quite used to communicating digitally, but both sides of our work are being deeply affected by everything that’s going on at the moment. Here in Amsterdam, our fundraising has had to shift because we’ve had to call off all our fundraising events, and in Honduras many people in our community have lost their whole household incomes due to the lockdown, with no government safety net to provide support. Personally, I’m spending a lot of time on the phone with people across Honduras, especially our teachers and community project leaders, as well as supporting our Amsterdam team in shifting our work online. I also work as an au pair here in Amsterdam, so I’m doing home-schooling with three little kids on the side!

In Honduras, the government has imposed a strict and total lockdown: people are allowed outside once per week in a time block decided by their ID number, but the country has a 66% poverty rate and a huge informal sector, so for many people a lockdown means no way to put food on the table. That includes several members of our team in Honduras, so we sent some emergency funds over last week.

In general, though, I am struck by the positivity and resilience in the conversations I have with our community in Honduras. I think it comes from the fact that we work with a lot of teachers, and teachers are just the kind of people who are always supporting people, always looking for ways to rally together and make things work – especially a lot of the teachers we work with, who are used to working with limited resources and in tough conditions. They are endlessly driven and dedicated to the wellbeing and education of their students. Even without internet access and in some cases even electricity, teachers are making sure their students are safe and can continue learning even with everything that is going on.

Here in Amsterdam, things are, in many ways, more straightforward. We’ve have had to call off all our fundraising events for the upcoming months, but our team has been coming up with different ways to make sure we continue to raise the necessary funds for our ongoing projects, and to support our community through this time. I feel incredibly lucky to lead a team that has been so positive in coming together to make quick and often logistically difficult changes. Our grants team have expanded, our events team are taking our whole six-month event programme online, we’ve launched an emergency crowdfunding campaign that our community has been so generous in supporting, and our schools team who usually organise school-based service learning and fundraising partnerships, are working on a postcard project using student artwork from Honduras. I’m mostly focused on coordinating everything and leading our online communications across our different platforms – making sure we continue to share what we’re doing, telling stories from our projects, finding ways to raise awareness about the situation in Honduras, and promoting our fundraising campaigns and online events.

Which aspects of your work past and present might be particularly interesting for supporters of the Shiloh Project? 

At the moment, we are sharing a lot of videos on our social media channels from parents, teachers, students and project leaders from our community across Honduras, who are talking about their experiences, giving advice, and sharing some words of solidarity. For us it’s a great way not only to raise awareness about the situation in Honduras, but to strengthen our community through these shared stories on our platform.

We also have a blog that has some interesting articles on it about our work, which supporters of the Shiloh Project might find interesting.

How are you bearing up and what’s helping you most?

educate. is all about community and community leadership, so we’ve been finding ways to keep our community strong despite being physically isolated from one another. We’ve been talking with our student and teacher community across Honduras more than ever, asking people to share photos and videos about what they are up to, and making collaborative video messages to share.

One of the teachers at a school we work with in Honduras, in a small village called Las Lagunas, asked if we could make a video from our Amsterdam team for her students sharing some advice and words of encouragement, so we got all the Spanish speakers on our Amsterdam team to record a message and we put them together for the kids in Las Lagunas. We’ve had photos and videos back from several of the students and people there. So we’re really trying to stay connected, and make sure everyone knows they’re not alone in this, even though our experiences may be vastly different.

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COVID-19 Lockdown Interview Series: Saima Afzal

Photo of Saima Afzal.

I’m Saima Afzal and I’ve reported before for the Shiloh Project on the work I do as independent equality, human rights and safeguarding adviser and through my organisation SAS Rights. Alongside this, I’m also a local councillor for Blackburn (Lancashire).

At the moment, my life has just gone, and I am running purely on adrenalin, almost in autopilot mode, really, dealing with non-stop issues relating to the council and to people urgently needing help of various kinds.

Lockdown means my phone is ringing non-stop; or, there are messages on Facebook, WhatsApp, email…

I am contacted every day about safeguarding cases. I have six on the go, these are the priority as they are all families in crisis. 

Among the things I’m doing – mostly by phone – are: ensuring residents understand the hospital visiting and chaplaincy guidelines; formulating and disseminating advice on fasting at Ramadan and ensuring this is from accurate sources, I need to explain clearly to those who ask for my advice, in a language they understand, who is exempt and how to fast safely at a time when many people’s physical and mental health is compromised; assisting community members who are stranded overseas (I am mindful that dual UK-Pakistani citizens may not qualify for help in returning to the UK); passing on approved advice regarding funeral arrangements (such as on washing the body of the deceased and negotiating restrictions on attendance in line with COVID-19 regulations); coordinating my own volunteering activities and ensuring all SAS Rights volunteers I am responsible for take steps to guard against fraud and other crimes that are on the rise. I am responding to council and resident related issues such as fly tipping, myths relating to G5 towers, or financial queries relating to business grants. These are many and exhausting; as one query is resolved, another arises.

The work of SAS Rights and other local groups has also skyrocketed in a positive way, in that communities and small organisations are coming together more to assist vulnerable people: by facilitating food parcels, stepping up to assist with telephone check-ins and conversations… Creative contact and conversation (including by Zoom and WhatsApp) are welcomed and encouraged. I know I must play my part in these tough times to make sure I am helping to alleviate isolation, helping the most vulnerable and to ensure that the mental health and wellbeing of not just individuals but also of the community remains positive and buoyant. I must admit, I can’t say I am bored!

I see my son and my grand-daughter but I’m missing my mum terribly. She is in a vulnerable category and I am not allowed to see, let alone hug her.

When I can, I try to motivate whoever I can and celebrate the NHS and other key workers. (In the pictures you see me making signs in my garden. My neighbours are doing the same in their gardens). I have some crazy-fun instruments that normally my granddaughter plays with, but every Thursday we are putting those to good use to make an almighty racket for the NHS and all key workers out there providing vital support and services.

My son, a small independent filmmaker, has really helped us capture our first co-ordinated applause, he did this using his drone. I have attached a link so everyone can enjoy the racket we made!

I’m also working on a couple of fundraisers. One is for safeguarding support and we are nearly at 50% of our initial fundraising target. Please see this link should anyone wish to assist with contributions.

The second project  is one for the long term, once COVID-19 Lockdown rules are lifted. This one is designed to bring love and fun into people’s lives and it’s my version of continuing community cohesion via ‘speed dating’, whereby pairs of people from our community are brought together to learn more about each other. I firmly believe that good things happen when people connect and understand one another better. Not being disturbed by difference but learning to celebrate diversity is a step that will make us the kind of community we want to be. Maybe something good can be harnessed from this crisis and make us a more connected, mindful, caring community.

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COVID-19 Lockdown Interview Series: Monica Rey

1. Tell us about yourself. What have you been doing and what are you working on during this COVID-19 lock-in.

I am working on all sorts of things, but mainly I am working toward being ABD by the end of the summer while simultaneously being more present for my four year old daughter who does not fully understand why she is no longer at preschool with her friends.

I was also recently notified that I was selected as a Dem. National Convention District Delegate candidate on behalf of Elizabeth Warren. I spent much of this primary season canvassing for Warren in New Hampshire which is traditionally the first state in the U.S. to have its primary election. This means that if I am elected as an MA 7th district delegate I would represent Elizabeth Warren at the convention on August 17-20, 2020 in Milwaukee, Wisconsin.  I’m not a politician or public figure, I am not even a professionalized organizer, but I do believe that I represent many constituents in my district and their concerns. Like my doctoral research, I believe that embodied experience (feminists also call this “situated knowledges”) is of utmost importance in representation when we are talking about real life, every day issues people face. As a district delegate I plan to foreground issues that particularly affect marginalized communities. As a Warren delegate, I have the opportunity to help push a progressive platform, to change the Democratic party to fight for actual progressive values, and to make visible issues directly affecting the Latinx community in the U.S. and my district. 

2. Which aspects of your work past and present might be particularly interesting for supporters of the Shiloh Project?

In 2016, three weeks after delivering my daughter, I finished editing and submitted a JFSR article on Deuteronomy 21:10-14 as genocidal rape. I do not know how this happened but somehow my work centers on sexual violence. I say that because in some ways this was never my intention since my interests have always centered around foreign women and their particular place/space in the Hebrew Bible. No surprise, foreign women and girls are subject to particularly problematic social, economic, and gendered circumstances- some of which you can see in the dynamics of Deut 21:10-14. I am currently working on women and warfare and hope to propose a feminist historiography… soon. Time will tell! The Shiloh Project represents some of the best of feminist biblical criticism, and I particularly appreciate the recognition of the ethical responsibility of biblical scholars in their interpretations.

3. How are you bearing up and what’s helping you most?

The two things getting me through this pandemic are community and the government.

I am so privileged to live in the state of Massachusetts during this time. Local organizations are holding food pantries every single day throughout the city’s various neighborhoods so that people do not go hungry. I am a part of a facebook group that is organizing with a local nonprofit around renter’s rights and pushing for our state legislature to pass an eviction moratorium. COVID19 has really highlighted the racial and ethnic disparities in parts of our country in ways I believe many, even Trump supporters, cannot ignore. I think the election of Donald Trump, which was overwhelmingly supported by a white evangelical voting block, is challenging the long held notion here that Republicans are “God’s party.” Instead, this pandemic, and Trump’s decisions, show that the Republicans are a party of Death and Unfettered Capitalism. While those of us in marginalized communities already know personally about these deep disparities, this pandemic is putting those disparities front and center in a way I hope our nation can no longer ignore, even a well-meaning white evangelical. Sadly, the progressive ethos of our state has made us a target of Trump’s during this pandemic.

On an individual scale I am also met with the kindness and real ways people are caring for each other and their neighbors. When I was in quarantine someone paid and picked up my medication so I did not have to leave the apartment. Recently, someone bought me groceries. A friend from my local running group dropped off a home made mask she made and gave me for free. Another friend bought me wine for the month. The generosity is palpable. People are giving how and when they can in a variety of ways. Members of the local neighborhood facebook group are giving away masks, toilet paper, food and offering advice (there are lots of lawyers in Boston!). Needs are being met by individuals just as much as they are being met by our state and local government. Its not perfect, disparities still exist and the statistics of COVID19 deaths in Boston show that, but it gives me hope to be around so many other activists and organizations in la lucha por la justicia.   

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