On pilgrimage

NOMADIC ONE

Inishmore, Aran Islands

IMG_1695

“On Pilgrimage” is the title of the column that Dorothy Day wrote for The Catholic Worker for many decades. I have always loved the fluidity of this idea of being in the midst of a journey. Nelle Morton described it in the eloquent phrase: “the journey is home.” Our current world often seems bifurcated between those with the certitude of safety, security, home and the millions of children, women, and men displaced, searching for peace, stability, home. I think there is a liminal space, a space in-between these polar experiences that offers profound and needed insights.

A Nomadic Spirituality of Home is a constructive response to my original work on the problem of Spiritual Homelessness, grounded in the consideration of the relationships among theology, violence, and healing. My work is informed by recent empirical studies that explore the contributions of spirituality to resilience for survivors, as well as the impediments spirituality sometimes represents, particularly in…

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Grateful for solidarity

I am grateful to friend and fellow scholar on shame Stephanie Arel for this thoughtful and expansive review of my work on shame. Available from: https://feminismandreligion.com/2017/01/06/facing-the-shame-that-lingers-a-denise-starkey-and-michelle-obama-lead-the-way-by-stephanie-arel/#more-29815

Facing the Shame that Lingers: A. Denise Starkey and Michelle Obama Lead the Way by Stephanie Arel

stephanie-arelIn March of 2011, at a symposium on trauma, healing, and spirituality in Belfast, Ireland, I spoke about shame in the context of war, addressing the experiences of women survivors of rape during the Rwandan genocide, US soldiers returning from war with PTSD symptoms, and cultures, such as those in Belfast and Bosnia, steeped in war and violence. While discussing how theology has a responsibility to examine how the church talks about shame, guilt, and sin to help survivors of war trauma heal, I recognized A. Denise Starkey in the audience, a woman whose work was instrumental in the crafting of my own. Her book, The Shame that Lingers: A Survivor-Centered Critique of Catholic Sin Talk, published two years prior, provided a critical backdrop for my presentation, and would be foundational to my dissertation and subsequent book: Affect Theory, Shame, and Christian Formation.Five years later, Starkey and I had a chance to meet and exchange stories about what inspired our writing about shame. I acknowledged her influence on my own work, and we discussed our current personal and professional commitments to continuing critical conversations we raise in our texts. 

Starkey’s courage to face shame in order to resist patriarchal paradigms and “to address one the of the key harms that linger in the aftermath of trauma” (5) represents a steadfast scholarly source of my impetus to do the same. Subject to this energy, I undertook a new reading of Starkey’s text, keeping in mind where the issues that she raises continue to materialize, presently effecting the lives of women. How do we understand what it means to refute debilitating shame, which “more often than not,” Starkey writes, appears as an “elephant [residing] in the living room of humanity” (45)?

On a fundamental level, this shame inhibits women’s ability to participate as fully embodied beings in society – a fact, according to Starkey, further effected by shame mixed-up with rhetoric about sin. The interweaving of sin-talk and shame further diminishes women. But what does this actually look like? Starkey helps us see. Referring to the Cambridge Companion to Feminist Philosophy, and focusing on the essay by Rae Langton “Feminism in Epistemology,” Starkey presents two harms of shame that follow different types of injury against women: women’s failure to be known and the failure to be knowers.

Reflection on this phenomenon – where the failure to be known and the failure to be treated as knower parallels the experience of shame – led me to the late December farewell interview Oprah Winfrey conducted with Michelle Obama. In this interview, the first lady reflects on the last eight years, highlighting her future plans and her thoughts on the current election. While Obama never mentions the word shame, she does give women a way of imagining how shame makes an impact both in her life and in the experiences of women in general; evidence of this arises at minute 6:00 where she directly addresses the reprehensibility of a candidate for President who sexually harasses women.

Obama mentions the failure to be known (minute 21:40) by a journalist. She does not respond in shame, although she implicitly recognizes that shame can function to make us retract. Instead, she promotes a posture that contradicts shame, which she articulates as “living out loud” (minute 22:45). This concept of living out loud constitutes our being ourselves as women who refuse to capitulate to the misinterpretation of who we are and which provokes shame. “Living out loud” also disrupts the structures of shame that Starkey recognizes as “profound anguish, the desire to hide or disappear, and less emphasized but equally important, the need to blame someone in order to redirect attention away from being exposed” (43). Perhaps we can even interpret Obama’s now famous phrase in relation to the 2016 election and Trump’s misogynistic and racist shaming, “When they go low, we go high,” as an example of refusing to turn to blame in the face of shame, and instead refusing shame that seeks to diminish ourselves, our souls, and our ability to know.

In a shorter clip from the interview (cut from the larger whole), Obama challenges women to claim themselves as knowers (minute 7:20). To be knowers and to recognize the unique contributions that we bring into the world counters the experience of shame which takes place under the eyes of another – whether that other is real or imagined. Shame affectively prompts us to escape from view to fail to be known, and it undermines our claim as knowers. To challenge this, to claim ourselves as knowers, then counters shame.

The end of Starkey’s text shifts to the concept of flourishing, a condition resistant to the shame that leads us to deny our capacity as knowers. For Starkey, flourishing is a fundamental justice criterion of feminist theology – supported in the works of Rosemary Radford Reuther and Grace Jantzen. Flourishing promotes the “full humanity of women” as “authentic reflections of the divine” (175).  This sense of flourishing is rooted, according to Starkey, in love. Obama reveals a similar concern in her desire for the country as it moves into the new administration. She compels us to “find a place in our hearts to love each other.” “It’s really simple,” she states, “just [open up] our hearts to others” (minute 39:58). Both Starkey, from a theological perspective, and Obama, from a political one, emphasize in their profession of love, solidarity among women. For Starkey, this is a genuine solidarity that that mediates grace in lieu of shame. For Obama, this includes her interpretation of herself as a model of a strong woman, and particularly a strong black woman (minute 29:00).

Ultimately, flourishing represents an interdependent principle inherent in solidarity, effective in facing shame. As a knower, I honor Starkey’s work, highlighting the indisputable ways that, as a scholar, I do not work in isolation but am bolstered by the work of those who precede me. I am grateful for her work which has, without doubt, contributed to my own flourishing.

Stephanie N. Arel is currently a Post-Doctoral Fellow at Institute for the Bio-Cultural Study of Religion (IBCSR) at Boston University working on the Sex Differences in Religion Project. Her teaching and research interests focus on the intersection of theology, psychology, and philosophy. She is the author of Affect Theory, Shame and Christian Formation (Palgrave Macmillan 2016) and co-editor of Post-Traumatic Public Theology (Palgrave Macmillan 2016).

Available at https://feminismandreligion.com/2017/01/06/facing-the-shame-that-lingers-a-denise-starkey-and-michelle-obama-lead-the-way-by-stephanie-arel/#more-29815

Compestella not to be, but the journey continues …

Sadly, after more than a week of illnesses (stomach bug, tonsillitis and finally an ear infection), I have faced the hard decision to return to the States. My feet and legs are strong; my immune system is clearly unhappy. After a week, I have limited hearing in both ears.

I am wildly disappointed mostly for the lost connections on this particular journey. From Day 1, I met a diverse cast of characters and some amazing conversations began. Though I am sad, I also knew this was NOT about an achievement nor reaching a destination. 

So, the real work and journey of fleshing out a nomadic spirituality of home continues. And even this “rerouting” has given me some insights not antcipated. I will continue to post when well. My thanks to my community of friends near and far who have supported the journeying.

Buen Camino to all of the peregrinas/os following the Way of St. James and may ALL of the myriad paths we walk in the search for wholeness be blessed. 

St Jean Pied de Port

The Camino began in earnest at the airport in Biarritz when we with backpacks assembled almost naturally. Met an actor and producer from NYC; a mother and daughter from Canada; and some newly retired women. The hospitality practiced at the Beilari Hostel in St Jean Pied de Port would soothe anyone’s weary soul/soles. First pilgrim dinner and amazing connections – a surprise discovery re Simone de Beauvoir – met Irina (from Sweden and Ecuador) and Yuki from Japan as well as a group of French women walking for a week, Lee from Vancouver and Michael from Tazmania. Maria, the hospitalera, did linguistic gymnastics translating French, English and Spanish. Today was a warm up as I traversed the walls of the Citadelle in St Jean and did a final organization of my pack – at only 8.2 kg for 6 weeks, I am already thinking about what I can let go. The ascent of the Pyrenees, Part One, begins in the morning.

the next steps loom . . .

As I’ve been thinking about the nature of pilgrimage, it feels odd to speak of beginning a pilgrimage – as I am clear that it began long ago, even before I had the language for what I now understand, in Heschel’s words, as an “endless pilgrimage of the heart.”

In just a month I leave for the next steps. I head for Paris, France on September 1st. I’ll be staying near the Gare Montparnasse train station, and around the corner from  the cimetière du Montparnasse, where the pioneering philosopher Simone de Beauvoir is buried. Also will be walking to The Tour Saint Jacques on the Rue de Rivoli, which was a traditional starting point for the Camino in the middle ages. I’ll take the train from Paris to Bayonne and then on to St. Jean Pied de Port, the traditional start of the Camino Francés route. One of my hopes is to live fully in the present, not rushing from point to point, but inhabiting the journey – so I am looking forward to experiencing the Monday market day in the lovely medieval town. The first day on the Camino is often described as the toughest as it ascends over the Pyrenees. I will be making my first stop at Refuge Orisson – and then the next day will cross into Spain on the way to Roncevaux.

I’ve uploaded a map that shows my probable route and I’ll be posting photos and thoughts along the way.

Peace.

 

 

Great readings on pilgrimage

IMG_2208Pilgrimage is a universal phenomenon. Found in all religious traditions of the world. Patti Smith, the legendary musician and person of great spirit, has written a book that offers a bird’s eye view of the interior pilgrimage of the mind. M Train initially intrigued me when I read a quote about Smith’s love of cafes and saw an amazing video performance of “People Have the Power” in Rome. I am struck by the purity of Smith’s thoughts, the power of simplicity she inhabits, and the joyful gravitas she exudes. I hear in her lyrics the prophet Isaiah:

Vengeful aspects became suspect
and bending low as if to hear
and the armies ceased advancing
because the people had their ear
and the shepherds and the soldiers
lay beneath the stars
exchanging visions
and laying arms
to waste / in the dust
in the form of / shining valleys
where the pure air / recognized
and my senses / newly opened
I awakened / to the cry  . . .

The people have the power  . . . to wrestle the world from fools.

[People Have the Power, 1988, “Dream of Life,” Patti Smith & Fred Sonic Smith]

A needed balm in a world of woe.

In M Train she writes: “If I got lost along the way I had a compass that I had found embedded in a pile of wet leaves I was kicking my way through. The compass was old and rusted but it still worked, connecting the earth and stars. It told me where I was standing and which way was west but not where I was going and nothing of my worth.”
― Patti Smith

https://read.amazon.com/kp/card?asin=B00S3RILU8&preview=inline&linkCode=kpe&ref_=cm_sw_r_kb_dp_tTHYwb0Q7S1JV

How about you? Readings on pilgrimage to recommend?

On pilgrimage

Inishmore, Aran Islands

IMG_1695

“On Pilgrimage” is the title of the column that Dorothy Day wrote for The Catholic Worker for many decades. I have always loved the fluidity of this idea of being in the midst of a journey. Nelle Morton described it in the eloquent phrase: “the journey is home.” Our current world often seems bifurcated between those with the certitude of safety, security, home and the millions of children, women, and men displaced, searching for peace, stability, home. I think there is a liminal space, a space in-between these polar experiences that offers profound and needed insights.

A Nomadic Spirituality of Home is a constructive response to my original work on the problem of Spiritual Homelessness, grounded in the consideration of the relationships among theology, violence, and healing. My work is informed by recent empirical studies that explore the contributions of spirituality to resilience for survivors, as well as the impediments spirituality sometimes represents, particularly in the form of mainstream theological notions of suffering as well as the idealized mythos of home and belonging. Feminist and liberation theologies recognize that insights and understandings arise from the concrete experiences of those who suffer and survive – whether material poverty, migration, or exclusion and oppression based on racism, sexism, etc. I am interested in the understandings that surface from the experience of diaspora, migration, displacement, refugees, and exile. A deeper awareness of the experiences of millions of persons displaced by political, economic, and domestic violence may offer helpful and revised understandings of home/lessness and place/lessness. These new understandings, about ancient realities of exile and migration, as well as resilience and survival, suggest helpful paths for understanding the “internal displacement” that survivors of domestic and sexual violence endure. My work moves in a dual direction – learning from and offering to.

A way into this work is exploring the nomadic experiences of survivors of violence. While some survivors adapt to a certain religiosity, others come to recognize that dominant metaphors, images of God, languages of sin, and explanations of suffering do not fit their experiences. So they look elsewhere. They search. While there is a healing, and I would argue holy, quest at work, often this seeking and searching is misunderstood and judged. A false stability is prized over what is misnamed as instability.

A Nomadic Spirituality of Home travels beyond conventional metaphors and notions of home and belonging. Pilgrimage can become a form of homemaking. Here is what I mean: the practice and metaphor of pilgrimage offers an additional way of understanding home as something other than a destination; a place that one returns to when the pilgrimage is completed. Instead pilgrimage as homemaking opens up imaginative ways to explore one’s self “on pilgrimage” as Dorothy Day expressed it. Pilgrimage as homemaking offers ways to explore that God travels with us and makes her home within us.

The impetus for leaving home in “traditional, sedentary societies was a call to go to war, to journey for business, or to go on pilgrimage. Pilgrimage signified leaving the familiar environment of home to seek a transcendent experience at some distant shrine.” The idea and practice of pilgrimage offers a rich vein for exploration. Pilgrimage is often romanticized, obscuring the real dangers that marked the practice of pilgrimage in medieval Europe, when there was no assurance the pilgrim would return. Traditional understandings of pilgrimage suggest that salvation can be earned by chosen suffering. Feminist theology has troubled the idea of an imitatio Christi founded on a violent atonement required by a punitive God.

Sharon Dolaz Parks highlights the gendered way that the metaphor of pilgrimage and journey has been sheared away from and now dominates its companion, the metaphor of home/homesteading. Such a shearing, she argues, emphasizes gendered associations of men with separation and differentiation and women with attachment and relation, negating the fact that all humans may share a yearning and capacity for autonomy and agency, belonging and community. These contradictions align well with the needed reconstruction of understandings of home.

Pilgrimage, understood as both metaphor and practice, works for three key reasons. First, it offers a paradigm laden with rich language and meaning and a treasure trove of alternative wisdoms within and among religious traditions. Second, pilgrimage offers an intentionality that may be useful to survivors for suggesting the possibility of agency in the face of suffering. Pilgrimage challenges the stasis – or what I call the stucktitude – of suffering that strikes survivors of trauma by engaging their capacity to live in a present not solely constructed by the past. Third, the practice of pilgrimage is embodied. This is critical given the fact that the body remembers trauma and suffering. Recent research on neuroplasticity and cortical remapping suggests that remapping can follow new learning, new experiences.

So, as my own walking and thinking continues, I hope this blog will present a kind of virtual cafe where other pilgrims can share their understandings, insights, and wisdom about pilgrimage and home. I will be stepping onto the Camino de Santiago the first week of September this year. Intentional pilgrimage requires preparation; a process that I really began in earnest at the beginning of the new year and continue with these shared reflections and learnings. I hope it will result in a mosaic of understandings.

Buen Camino.

Denise