To live in 2018 is to live in a ‘moment’ for feminist issues. Late last year, the #MeToo movement, originally founded by African-American civil rights activist Tarana Burke, became a viral hashtag when co-opted for use following the Harvey Weinstein sexual abuse scandal. Through #MeToo, women from various industries, careers, perspectives and social backgrounds began to share their stories of trauma relating to sexual harassment or assault.
What has happened since has been unprecedented. The realisation that we do not live in an equal, post-feminist society has become inescapable. Slowly, it is being realised (albeit not without some resistance) that violence against women is, tragically, a far more pervasive and ordinary occurrence than ever understood.
The #MeToo hashtag is not the only social movement in which women’s trauma is being voiced. Say Her Name seeks to raise awareness for black female victims of police brutality and anti-black violence in the United States. There are ongoing protests by Sisters Uncut, who protest the cutting of services for women and gender-variant domestic violence victims in the UK.
Recently, the Repeal the 8th Campaign has taken place in Ireland, and we have heard stories of suffering related to oppressive reproductive legislation. Movements such as the Dahlia Project seek to care for women who have experienced female genital mutilation (FGM). Everyday Sexism is an intersectional online project, documenting experiences of sexism, harassment and assault.
In these movements, and in this wider moment, there is a turning point. The normalisation of systemic violence against women is being denounced. Those who have committed violent acts are being exposed and shamed in public view. In ways big and small, in politics and in pop culture, the violence women have experienced as a result of power imbalances is being acknowledged. Now, more than ever, a new story is beginning to take shape – one in which women’s experiences of trauma are being articulated in their own voices, and in their own time.
It is because we are on the opening pages of this new story that Karen O’Donnell of Durham University and I (Katie Cross, University of Aberdeen) find it so important to give voice to the many varied experiences of suffering that women face. As such, we are in the process of putting together an edited volume on feminism and trauma theology. The area of trauma theology highlights the ways in which studies in trauma have impacted and reshaped the central questions of the Christian faith. Some notable works in this area include those by Shelly Rambo, Serene Jones, Stephanie Arel, Musa W.Dube and Jennifer Beste.
Notably, all of these thinkers have either been informed by feminist theology, or are overtly feminist in their approaches to the study of trauma. This is perhaps unsurprising, given that the issues surrounding trauma are similar to, and intimately connected with, feminist issues – those concerning power in both individual and societal contexts, control over the body and bodily integrity, and the narration of experience as liberative. Even so, trauma theology remains a small and underrepresented area.
We hope that our collection will provide a space in which to voice women’s experiences of suffering, abuse, and trauma from the perspectives of feminism and theology, and that it will speak to the new and unfolding context we find ourselves in.
If you are interested in contributing to the volume and being a part of this project, you can find information about our call for contributions on our website: https://feminismtraumatheologies.wordpress.com. The deadline for abstracts (of 250 words) is 7th September 2018, and these should be emailed to firstname.lastname@example.org. Karen and I are also happy to answer any questions or queries about potential pieces of writing. We look forward to hearing from you!
Dr Katie Cross is a newly-appointed teaching fellow in Practical Theology at the University of Aberdeen. Her doctoral work examined trauma and suffering through the lens of the Sunday Assembly’s ‘godless congregations’ in London and Edinburgh.
You can find her on Twitter at @drkatiecross.
Fem was renamed (wo) man in 11th Century to support patriarchy, feudalism & slavery. ‘Wo’ added to man
does not change man, male, into a man-not-male. To be free as ourselves we have to take back our names
as FEM. (Wo) man is a sub-man, bastard-man, a man-that’s-not=not-a-man,and always with a lower value
or less than one, -1. This value competition started in 9000 B.C.E. when the Sumerians named the penis Supreme Creator. Read “Patriarchy’s Timeline” on academia.edu. (But I think you can also just google the title.)
We will not, and never will be free -and equal – until we take back our name. I’ve set #IamFEM on my twitter.
Please use it to make the point.
There is much fear among our gender to change the name to the rational one, which is FEM. We have to see (wo) man
as the appropriation & colonizing method of ‘fem’ that it is.
Katie Cross, thanks so much for the post.Really thank you! Keep writing.