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Women Healing Earth

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Title: Women Healing Earth


1
Women Healing Earth
  • Third World Woman on Ecology, Feminism, and
    Religion
  • by Rosemary Radford Ruether

2
Women Healing Earth
  • This presentation explores the interconnections
    between the domination of women and the
    domination of nature, or eco-feminism, and how
    religion interplays with this connection in both
    positive and negative ways (1).
  • This presentation will focus on essays from Latin
    and Central America.

3
Women Healing Earth
  • What connects these essays is a complex
    reality of how women and nature have been
    exploited both by their own societies as well as
    by colonizing powers, how women function as the
    mediators of natures benefits for their
    families, and in this context, as caretakers of
    nature (2).

4
Women Healing Earth
  • Things to keep our eyes on include
  • A less visible relationship between oppression
    of women and poverty, (especially women and
    children) impoverishment of the soil, pollution
    of the air and water-these shrinking means of
    basic survival for those struggling to live in a
    subsistence economy (7).

5
Women Healing Earth
  • Second, we can learn to be less dogmatic and
    more creative about what is good and bad usable
    and problematic, in our own cultural legacies.
    We too might look back to our indigenous roots
    in Celtic Nordic, or Slavic Europe and find
    similar patterns of spirituality to that found in
    Latin America. We can also mine our Greek,
    Hebrew, and Christian heritages, as well as our
    modern emancipatory traditions for usable
    insights (7).

6
Women Healing Earth
  • Lastly, we need to free ourselves from both our
    chauvinism and our escapism to play with what is
    liberating in our heritages (7).
  • In short we need to deal modestly and truthfully
    but also transformatively with who we are,
    culturally and economically (8).

7
Women Healing Earth
  • This presentation will look at
  • The Trinity
  • Latin America
  • In Us Life Grows
  • Latin Americas Poor Women
  • What has caused the exploitation.
  • How these women live.
  • Foreigners
  • After Five Centuries of Mixing, Who Are We?

8
Trinity
  • 1) Human beings are a fruit of a long process,
    the evolution of life itself (14).
  • 2) We are creative beings.
  • 3) We have learned many things.
  • 4) Our extraordinary creativity acquired the
    ability to produce meanings capable of helping us
    live out this or that situation(15).

9
Trinity
  • Throughout history we have constructed our
    interpretations of science, wisdom, knowledge
    (15).
  • We have affirmed one thing today and changed it
    tomorrow (15).
  • We have affirmed the image of God as
    warrior-avenger or as tender and compassionate
    (15).

10
Trinity
  • We have also constructed the Trinity of three
    distinct persons in one God so too we can change
    our way of portraying it as we develop new
    perceptions (15).

11
The Trinity is not
  • Three separate persons living in a heaven we
    cannot locate
  • Three persons different from one another the way
    we differ as persons.
  • The Father, Son, and Holy Spirit are not of
    divine stuff as opposed to our human stuff (16).

12
Rather the Trinity is
  • Relationships (16).
  • Within Christian experience, Father, Son, and
    Holy Spirit are symbolic express-ions we use to
    speak of the profound intuition that all of us
    share (16).

13
Reconstructing the Meaning of the Trinity
  • What is reconstruction?
  • We speak of reconstruction when a human
    relationship, a piece of land, a city, or even a
    society needs to remake itself, re-create itself,
    renew its relational life. (16).

14
Five proposals of reconstructing relationships.
  • The Trinity in the Cosmos
  • The Trinity on Earth
  • The Trinity in Relationships among People and
    Cultures
  • The Trinity in Human Relationships
  • The Trinity in Every Person

15
Trinity of the Cosmos
  • Stars, galaxies, heavenly bodies, planets,
    satellites, the atmosphere, the seas, rivers,
    winds, rain, snow, mountains, volcanoes-all are
    expressions of the multiple creativity of the
    universe they are profoundly interdependent and
    interrelated (16).

16
The Trinity on Earth
  • The Trinitarian earth is a movement of
    continuous creativity, unfolding processes of
    creation and destruction that are expressions of
    a single vital process (17).

17
The Trinity in Relationships among Peoples and
Cultures
  • Whites, blacks, indigenous peoples, Asiatics and
    mestizos, all with different languages and
    customs, statures, and sexes, make up an awesome
    and diverse human symphony in which, once again
    the multiplicity and unity are constitutive
    expressions of the single vital process that
    sustains us allIf we accept this diversity as
    part of the Trinitarian structure itself and take
    it seriously as the basic make-up of all beings,
    there is no way to justify the idea of any
    beings superiority or inferiority (17).

18
The Trinity in Human Relationship
  • We are the mystery of our stories, our
    traditions, our questions. We are I, thou, and
    mystery, and therefore Trinity, in closeness and
    allure of a profound relationship that leads us
    to a deeper level of intimacy, of desire to know
    one another.For this reason, knowing one another
    requires not only time, patience, and dialogue
    but a constant and challenging investment of
    ourselves(18).

19
Trinity in Every Person
  • Our own person being is Trinitarian it is
    mysteriously multiple at the same time that it is
    one. And most important , this extraordinary
    reality can be seen in the lives of all peoples
    it is present in all biological functions, in all
    cultural and religious processes (18).

20
The Celebration of Life
  • By trying to understand the Trinity as a human
    experience we are able to celebrate life in a new
    way (18).
  • We experience a broader oneness with the life
    processes that are beyond our own boundaries. We
    praise ourselves, we praise the earth we praise
    all beings as we raise our voices in praise of
    the Trinity(18-19).

21
Advantages of Reconstructing the Trinity.
  • We leave behind the evil of unbalanced
    situations (21) between genders, sexes, classes,
    religions, and good and evil.
  • And we create a balance between I and thou, I
    and we, we and they, ourselves and the earth, as
    well as plants and animals and all creative
    energies of the earth (22).

22
Latin America
  • In Us Life Grows-
  • Mercedes Canas/ El Salvador
  • Latin Americas Poor Women
  • Gladys Parentelli/ Venezuala
  • Foreigners
  • Janet W. May/ Costa Rica
  • After Five Centuries of Mixings Who Are We?
  • Mary Judith Ress/ Chile

23
Latin America
  • We are the root from which the whole people
    sustains itself and grows
  • Words from a peasant woman in a workshop on the
    Rights of Women Santa Ana, El Salvador

24
Latin America In Us Life Grows
  • Feminists, coming from different places and by
    different routes, are coming to the same
    conclusion The ecological problem is not an
    unsolvable problem. Rather there are hopeful
    signs that ecological deterioration can be
    reversedOur country has sufficient resources to
    satisfy the needs of all Salvadoreans, but not
    sufficient to satisfy the ambition of some, nor
    to do it in the face of irrationality of others(
    24).

25
In Us Life Grows The Relation of Women and the
Environment
  • When one speaks of a parallel between women and
    the environment, almost always the reference
    involves two aspects for which women are
    considered responsible population growth and
    education in environmental protection.Both
    conclusions which we do not intend to invalidate
    but to make relative, can result in serious
    ideological, political, and ethical errors (25).

26
Environmental Degradation and Population
Explosion.
  • A) 80 of the natural vegetation of El Salvador
    has been destroyed only 6 of the original
    forests remain.
  • B) Of the 120,000 hectares of mangroves, only
    30,000 remain, thanks to uncontrolled expansion
    of cotton plantations and the use of pesticides.
  • C) The surface and subterranean waters are
    contaminated and constitute sources for the
    proliferation of diseases (25).

27
Environmental Degradation and Population
Explosion (continued)
  • D) 80 of the national territory shows serious
    signs of erosion, decreased fertility, high
    contamination due to agrochemicals, and loss of
    plant cover
  • E) Three species to trees, ten species of birds,
    and three species of mammals have become extinct
    in our country
  • F) The loss of ecological balance each year
    causes more drought, more floods, more erosion,
    more hunger, and more deaths (25).

28
Environmental Degradation and Population Explosion
  • Who are really responsible? Is it the majority
    population or the power elites(26)?

29
Women as Educators in the Care of the Environment
  • No one can deny that the majority of women learn
    to protect that which they respect and recognize
    as vital to life water, forests, soil, plants,
    animals. Women are not to blame. Those who
    abuse and degrade are others, not our starving
    children (26).

30
The Eco-feminist Response
  • When one defines ecology as the study of the
    interrelationships between the components that
    make up the natural world, then one must include
    as an object of study the relationships between
    human beings. Therefore, to seek to break the
    domination of men over women should be considered
    an ecological issue (27).

31
The Ecofeminist Response
  • Ecofeminism promotes a global movement founded
    on common interests and respect for diversity, in
    opposition to all forms of domination and
    violence. The continuation of life on this
    planet demands a new understanding of our
    relation with nature, with other human beings and
    with our own bodies (27).

32
The Ecofeminist Response
  • In rural areas moreover, women fetch and use
    water for the household, and women gather the
    wood for heating and cooking. Women, therefore,
    are the most affected by the deterioration of
    quality water systems and tree conservation.

33
Ecofeminist Response
  • Therefore it has been shown that one must see how
    the woman is most vulnerable than the man in
    respect to environmental pollutants. Numerous
    studies have established a link between defects
    in the newborn and environmental contaminants
    such as lead

34
Ecofeminist Response
  • Studies in regard to such effects on women show,
    moreover, that contaminated substances are even
    found in the mothers milk. It is known for
    example that some chemical products such as
    pesticides, organic fertilizers and herbicides
    become concentrated in mothers milk

35
Latin Americas Poor Women Inherent Guardians of
Life by Gladys Parentelli from Venezuela
  • Ecofeminism suggests putting aside a paradigm
    imposed by an andocentric vision linked to
    Western religions and patriarchal civilization.
    In this paradigm both the earth and women, as
    well as all powerless people, are exploited and
    have no recourse to their rights. Feminist
    ethics offers a new paradigm where the earth and
    all the life she nurtures is held to be sacred as
    human life (29).

36
Latin Americas Poor Women By Gladys Parentelli
How has Western religions and patriarchal
civilization exploited women?
  • In 1992 Pope John Paul II came to Latin America
    to celebrate the 500th anniversary of Columbus
    arrival to America to celebrate the supposed
    beginning of this continents evangelization.but
    the vast majority of Latin Americans felt there
    was nothing to celebrate when it came to
    so-called evangelization of America or the
    Spanish conquest (29).

37
Latin Americas Poor Women By Gladys Parentelli,
Since that time The conquerors, with
approval-and frequently the collaboration of the
Catholic hierarchy, denied the validity of the
cultures of Americas primal people(29).
Therefore
  • A) Denying the validity of the cultures of
    Americas primal people
  • B) Not taking into account the wisdom of the
    indigenous people (29).
  • C) They forcibly changed their ancient
    agriculture systems (29).

38
Latin Americas Poor WomenBy Gladys Parentelli
Result Ecological disasters that have become
apparent in the last half of this century.
  • Soil erosion, desertification as a result of
    over-grazing and monoculture, the felling of the
    continents vast forests are all catastrophes
    that do not correspond to the natural evolution
    of our environment (30).

It was only when we stopped using fertilizer
that we realized something bad with the soil.
39
Latin Americas Poor Women By Gladys
ParentelliThe conquerors did not only rape the
land
  • Some contemporary scholars speak of the
    mixture of the Spanish and indigenous
    populations as one of the positive results of the
    Conquest, positing that from this union a new
    man was born. But we must never forget that
    this mix was brought about through the violent
    rape of indigenous women (30).

40
Latin Americas Poor WomenBy Gladys Parentelli.
The Spanish conquerors were not the only ones to
exploit these women
  • In Latin America, the political patriarchs
    control and consume the bulk of the resources and
    financial pool of each nation, which belong to
    its citizens, embezzling unimaginable sums for
    purposes that the majorities neither understand
    nor approve (30).

41
Latin Americas Poor Women By Gladys
ParentelliExamples of this exploitation
  • For example from February to October, 1994 the
    government invested 9 billion to bail our
    eighteen private banks that were in danger of
    bankruptcy because of corrupt dealings while
    insisting that there were no funds available
  • For Public Hospitals, which are so short of
    supplies that they are barely able to function
    (30).
  • Nor for workers pensions which had been frozen
    for 30 years by Venezuelan Social Security
    Institute(31).
  • Nor for schools for rural and indigenous
    children (31).

42
Latin Americas Poor WomenBy Gladys Parentelli
Also
  • 80 percent of the total population of Latin
    American countries is made up of women, their
    children, and of recently arrived immigrant yet
    the state systematically excludes them from their
    legitimate right to a job and to basic services,
    such as health, education, and welfare (31).

43
Latin Americas Poor WomenBy Gladys Parentelli
Why this treatment when the poor women are the
regions greatest resource (31).
  • Since they bear and raise children, their
    countrys future
  • Furthermore, they protect and preserve the local
    environment and its resources (31).

44
Latin Americas Poor Women By Gladys Parentelli
The Vatican is, without a doubt, part and parcel
of the same patriarchal system as its economic
and political counterparts (31).
  • Too frequently the Vatican speaks of defending
    moral or ethical standardshowever, that for the
    churchs hierarchy the priority is not merely to
    proclaim the truth of Christ, but also to
    dominate (31).
  • Second Although the hierarchyrecognizes women
    as subjectsin practice women are considered as
    objects with assigned roles-as wives, mothers
    or virginsat the service of the patriarchal
    system in general (31).

45
Latin Americas Poor Women by Gladys Parentelli
  • But although they are exploited by many
    injustices, women make ethical decisions as a
    part of life (31). Gladys Parentelli refers
    specifically the poor women indigenous and
    black women. (These) women may have no honoring
    status in patriarchal society, but they still
    know how to care for life (31).

46
Latin Americas Poor Women by Gladys Parentelli
  • Ethics supposes an all encompassing
  • respect for life. It demands a continual
  • Reflection with regard to the consequences
  • of my love or my aggression, my
  • responsibility or my irresponsibility, my
  • respect of lack of respect, my options, my
  • decisions, my words, my actions, my
  • omissions, what I consume, what I save,
  • what spend, what I throw away, what I
  • preserve (32).

47
Latin Americas Poor Women by Gladys Parentelli
  • Traditionally women have been seen as the
    protectors of life and lovers of peace.
    Generally speaking, women do not tolerate
    violence, nor do they provoke it (32).
  • In general, women love life so much that it is
    very unusual for them to chose to abort it (32).

48
Latin Americas Poor Women by Gladys Parentelli
  • Women take advantage of the tiniest piece of
    earth, an empty can or jar to plant vegetables,
    spices, beans even a fruit tree so that there are
    always sweet smelling herbs and fresh, medicinal
    spices to give flavor to soups and salads (33).

49
Latin Americas Poor Women by Gladys Parentelli
  • In preparing food, poor women buy what is least
    expensive in order to get the most from their
    meager funds (33).
  • From fruit they use skins and pits to make
    juices, jams, and jellies or as food for their
    egg-laying hen, or a rabbit or pig that will be,
    often enough, the only meat the family will eat
    during the year (33).

50
Latin Americas Poor Women by Gladys Parentelli
  • In preparing food they use methods that in the
    long run have proven to be much healthier. If
    food is left over, they invent ways to present it
    differently so that it doesnt get boring. In
    especially difficult circumstances, women from
    poor neighborhoods put together their few food
    resources and make soups together with onions or
    rice that one or another throws in.

51
Latin Americas Poor Women by Gladys Parentelli
  • In countries which have
  • four seasons, when
  • autumn arrives women
  • salvage the best seeds
  • from corn, beans, and peas in
  • the family gardenWomen
  • also pass down their
  • knowledgewhich they
  • themselves have learned from
  • their mothers and
  • grandmothers.

52
Latin Americas Poor Women by Gladys Parentelli
  • Rather would poor women throw away a coat, a
    dress, a pair of shoes. What belonged to an
    older brother or sister who has outgrown it, is
    now passed on to the younger children Neither do
    poor women throw away a piece of cloth when a
    dress or suit no longer can be used, the best
    parts of the cloth can be used to make a dress of
    skirt for a pair of pants for smaller children
    (34).

53
Latin Americas Poor Womenby Gladys Parentelli
  • While the wealthy are in a hurry to buy new
    furniture and imported stereos, televisions, or
    new appliances, indigenous women collect pumpkins
    and squashes, using the shells as gourds. If
    they are small, the gourds are used as cups if
    large they become serving bowls, water jugs or
    jars for saving seeds.

54
Latin Americas Poor Women by Gladys Parentelli
  • Water is essential for life,
  • but it is not always available.
  • Using rudimentary systems,
  • women collect rain water
  • that falls on their roofs. They
  • know that if they wash with rain
  • water, hair is softer if they use
  • rain water for washing clothes ,
  • theyll need less soap.

55
Latin Americas Poor Womenby Gladys Parentelli
  • In the countryside or in the shantytowns that
    circle the cities, nothing is considered garbage.
    Vegetable and fruit skins and pits, if not
    recycled back into soups, juices or jams or to
    feed domestic animals, are used as fertilizers
    for plants, just as excrement from chickens and
    rabbits are used. Branches from a dry tree will
    make a wonderful fence or pen. A truck tire,
    filled with earth, becomes a flower bed or stops
    erosion on an unlevel part of land (35).

56
Latin Americas Poor Womenby Gladys Parentelli
  • Gladys Parentelli the author of this essay wanted
    to remind us of two things.
  • The first is that poor and middle-class women can
    at times consume and throw away as easily as the
    wealthy (35).
  • The second is that when I speak of the poor
    women I am not idealizing their situation.
    However in this article Ive given priority to
    describing practices that reveal a profound
    attitude of a significant majority of them (35).

57
Latin Americas Poor Women by Gladys Parentelli
  • What is the difference between poverty and
    misery?
  • Women who live in a state of misery are those
    who do not have any love for the earth and who do
    not know how to take advantage of the few
    resources they have at their disposal. Perhaps
    they are in this sad state because they have not
    been able to learn how to benefit from the
    Pachamas treasures (35).

58
Latin Americas Poor Women by Gladys Parentelli
  • Ordinary women who suffer the injustice of being
    on the periphery of society, are found to be
    carrying out committed practices that are guided
    by an ecofeminist ethicthey reveal a response
    that runs very deep in women who reach out to
    care for and protect all manifestations of life.

59
Foreigners A Multicultural Dialogue edited by
Janet May
  • Eve, Rachel, Sarah, Hagar, Ruth, Naomi, and
    Jezebel. Besides being women from the Old
    Testament, They are also women who lived as
    foreigners, outside their countries of origin,
    struggling to preserve their identities and their
    faith.

60
Foreigners A Multicultural Dialogue edited by
Janet May
  • For each of these women, there is today a sister
    who walks in a similar path. The political
    refuges, those who follow their husbands, those
    who seek new opportunities, the victims of famine
    who emigrate from the rural areas to the city,
    the women tricked into enslaving prostitution-
    all of them have predecessors in the Bible (39).

61
Foreigners A Multicultural Dialogue edited by
Janet May
  • In this essay Janet May says that because she
    drew from five women who have been foreigners and
    they have edited this paper prior to submission
    the real authors are

62
Foreigners A Multicultural Dialogue edited by
Janet May
  • In this Essay the following things will be
    discussed.
  • Spirituality and Marginalization
  • The Affirmation of Our Christian Roots.
  • The Limitations of Traditional Spirituality
  • Integrity and Traditional Religion
  • Spirituality and Solidarity

63
Spirituality and Marginalization edited by Janet
May
  • One experience which we all share is that we
    live in Costa Rica as foreigners.This is an
    experience which has brought each of us to
    reflect deeply, even to confront a personal
    identity crisis.

64
Spirituality and Marginalization edited by Janet
May
  • This crisis has many possible resolutions. Some
    try to resolve the crisis by
  • rejecting the new culture (41), (like Jezebel)
    or
  • submerging themselves in the new culture and
    trying to integrate it completely, renouncing
    their culture of origin (41) (like Ruth) are a
    few resolutions.
  • But the women who participated in this dialogue
    discovered that this was not an acceptable
    solution (41).

65
Spirituality and Marginalization edited by
Janet May
  • Regardless of ones attitude toward the new
    culture, sooner or later, foreigners are
    confronted with the reality of difference.

66
Spirituality and Marginalization edited by Janet
May
  • Not only were these women foreigners who
    experienced cultural marginalization they also
    experienced gender discrimination (41).
  • Twenty years ago Elena expressed her own desire
    to study theology, she was told not to waste her
    time doing that. So, she studied nursing
    instead (41).

67
The Affirmation of Our Christian Roots A common
element of our spiritual journeys is an
appreciation for our Christian roots (43).
Edited by Janet May
  • Silvia especially appreciates the incarnation of
    Jesus.
  • Elena stated that Her Christian faith is the
    foundation that strengthens her social commitment
    to the poor and the marginalized.
  • For Esther Camac, the discovery of the changes
    undergone by Gods people in biblical times has
    provided her with tools to interpret her own
    peoples changing history in context of time and
    territory (43).

68
The Affirmation of Our Christian Roots A common
element of our spiritual journeys is an
appreciation for our Christian Roots (43).
  • Janet W. May said, Methodism has given me a rich
    doctrinal heritage that helps me to confront
    different experiences of spirituality with
    openness and acceptance
  • Ecumenically, it helps me understand other
    expressions of Christian beliefs
  • At the same time, the experience within Methodism
    of wide liturgical flexibility taught me that
    faith does not require any particular form of
    expression to be Correct.

69
The Affirmation of Our Christian Roots Lastly
another inheritance that Janet W. May values from
her Methodist heritage is the doctrine of
  • Prevenient grace This doctrine affirms that
    even though Jesus of Nazareth is the maximum
    expression of God incarnate, the Holy Spirit is
    present in all creation. Therefore, holiness can
    be manifest in non-Christian cultures and
    religions (44).

70
The Limitations of Traditional Christian
Spirituality
  • Even though we appreciate our Christian
    heritages and we give them great importance in
    our lives and spirituality, what we have received
    from our churches has not been sufficient (44).
  • Elena observes that the Moravian Church is very
    rich in its traditions but very rigid in its
    doctrines, discriminating against anyone who asks
    questions (44).

71
The Limitations of Traditional Christian
Spirituality
  • Perhaps the greatest area of insufficiency in
    Christianity has been in the area of human
    sexuality (45). (see notes)
  • For each of the participant in the dialogue,
    affirmation of themselves as women has included
    an affirmation of their body and of their
    sexuality as a part of their identity (45).

72
The Limitations of Traditional Christian
Spirituality
  • Overcoming the prejudices toward sexuality has
    facilitated self-affirmation, improved
    self-esteem and made it possible for each one to
    assume autonomy in the control of their
    sexuality.
  • It doesnt mean that each one feels pressured to
    assume a sexually active life, nor is it
    necessary to have a child in order to affirm
    oneself as female
  • Rather it is an affirmation of their bodies and
    of their sexual desires as healthy, good, and
    normal.
  • It is the affirmation that a sexually active
    life, far from being sinful, is one of the most
    profound expressions of pleasure and human
    intimacy (45).

73
Integrity and Traditional Religions
  • As women, each one has gradually become aware of
    the contradictions which they confront in
    society, but also of many which they carry
    insidethere is a growing realization of the need
    to reconstruct the link between their cultural
    identity and their integral relationship with the
    environment.

74
Integrity and Traditional Religion
  • Esther comments that she experienced three
    awakenings the importance of faith in her life,
    the affirmation of her identity as an indigenous
    person, and the affirmation of herself as a
    woman. When she left her Andean village in which
    she was born, she took work with Quechua-speaking
    women .She says that there she began to realize
    that she did not have to apologize for being
    indigenous(46).

75
Integrity and Traditional Religions
  • For Esther the practice of traditional religion
    has been a way of overcoming the dualism of
    Christianity, of affirming her identity as an
    indigenous and as a woman.

76
Integrity and Traditional Religion
  • Anastasia decided to leave her Christian
    tradition because this religion did not make
    sense. For her Maya Kiche made more sense
    (46). She is now a spiritual leader in her
    community, something which her parents approve
    of. She says that She lives the hope of my
    ancestors, who said keep the memory of our
    people share it with those who can see and live
    (47).

77
Integrity and Traditional Religions
  • Silvia participates in both Christian and
    Afro-Brazilian celebrations.She tells us I am in
    a sacred space with other men and women. I hear
    the voice of God/ess as both male and female.
    For this God/ess my desires are not sinful they
    are integral and important aspects of life (47).
    (see notes)

78
Integrity and Traditional Religions
  • Esther and Silvia have incorporated both
    Christian and non-Christian traditions into their
    lives. For them the participation in their
    cultural traditions and in Christianity is not
    seen as a form of syncretism nor as a dualism.
    The two religious practices have a complementary
    relationship that facilitates the integration of
    their identities as peoples from ancient cultures
    who live in a world dominated by Christianity
    (48).

79
Conclusion
  • For all of us spirituality is a fundamental
    expression of our identity as women, as members
    of a specific cultural group, and of communities
    that accept one another. Integral spirituality
    strengthens or identification and commitment to
    healing the breach between our human relationship
    to one another and to the environment.

80
After Five Centuries of Mixing Who Are We?
Walking with Our Dark Grandmothers Feet by
Mary Judith Ross
  • Have you ever imagined of how it would have been
    to walk in you mothers feet, grandmothers, great
    grandmothers and so on.
  • What would have the landscape looked like going
    back in time 500, 600, 700, even 1000 years ago.
    (see notes)

81
After Five Centuries of Mixing Who are We?
  • How about the Chilean women?
  • Were they in Spain or were they here in Chile?
    And even further back were they Mapuche? Aymara?
    Part of the extinct Ona tribe?...
  • While they were more clear about their European
    roots their indigenous roots were foggy.

82
After five centuries of mixings, who are we?
  • Who are we? A partial answer is that we are a
    mix. a new race, a new synthesis.
  • While these terms .may sound upbeat, the almost
    universally violent union of European men with
    indigenous women has left deep scars on the Latin
    America psyche.

83
After Five Centuries of Mixings, Who Are We?
  • Children born in this union mestizo feel that
    they are disloyal children who, although we are
    rejected by our fathers because we are impure,
    have never identified with the race of our
    mothers,
  • But although mestizo children feel out of place,
    when asked why Latin American women ignore the
    indigenous roots in the mix in favor of the white
    European ones. Their answer Because whiteness is
    synonymous with power Indigenous on the other
    hand, has meant oppression, poverty, and a life
    of abnegation.

84
After Five Centuries of Mixings, Who Are We?
  • These women were encouraged to reclaim their
    indigenous heritage because these are times of
    great paradigm shifts and there is a need for a
    new synthesis, new energies, symbols, and
    initiatives. And so we return to our dark
    grandmothers (53)? (see notes)

85
Mapuche Roots
  • In Chile, there are one-half million Mapuches
    living in some 2000 rural communities and in
    citiesforming one o the larges ethnic groupings
    still existing inn the Americas (54).
  • Mapuche means people (che) of the land (mapu)
    (54).
  • One woman shared the earth is always faithful,
    giving us its fruits year in and year out. It is
    the one constant we rely on (54).

86
Mapuche Roots
  • Machi, the Mapuche shamanic figure is called to
    her vocation through a dream or vision. It is a
    call one cannot refuse, and although anyone from
    the community can be called, most frequently it
    is a woman.

87
Mapuche Roots
  • The machi is the link between the local Mapuche
    community and the Divine
  • Standing upon the rewe, a tree trunk which serves
    as an altar, and beating the kultrun, the Mapuche
    drum, the machi chants, dances and prays to the
    ancestors, the ancient ones to bless the
    community (54).

88
Mapuche Roots
  • The high point for Mapuche religious life is the
    Nguillatun, celebrated once a year in the open
    plains. For three days, the entire community
    dances around the rewe to the beat of the
    kultrun, convinced that Ngenechen (their Holy One
    who is both Father and Mother) will hear what the
    people of the land ask (54).

89
Mapuche Roots
  • Time according to the Mapuche, is cyclical.
    There are two great seasons wakun, the time of
    the earths blossoming and puken, the time of
    the earths rest, of dreaming. The Mapuche
    follow the earths lead, working during planting
    and harvesting time resting n winter, when the
    earth rests- a time of contemplation and
    dreaming (55).

90
Mapuche Roots
  • The earth is important to them.
  • Each tree is an altar, an antenna linking earth
    and heaven some are 50 meters tall, some more
    than 2000 years old (55).
  • When theyve cut down the last tree an
    contaminated the last river, when there are no
    longer any fish left, only then will humans
    realize that you cant eat money (55).

91
Mapuche Roots
  • Mapuche belief is earth-based there is no need
    for churches, for a personal god or for
    revelation other than that which comes fro
    dreams. Jesus Christ, whom most Mapuches dont
    know much about other than that he died and went
    to heaven, is seen as an important and historical
    figure. But next to an ancient Araucaria tree,
    Christ and his message seem very recent indeed
    (56).

92
Aymara Roots
  • Like that of other indigenous peoples, the
    spirituality of the Aymara is marked by their
    surroundings. The majestic snow capped mountain
    ranges sheltering the vast plateau of the
    altimplano are deeply imbedded in the Aymaran
    psyche.

93
Aymara Roots
  • But the greatest mystery is the steadfast
    reverence for the Pachamama
  • The Pachamama is not the mother Goddess, or the
    female principle she is life itself, the source
    of life.
  • Pacha refers to all living space and time. Mama
    means woman, but woman with family. The Pachamama
    therefore contains all that exists.

94
Aymara Roots
  • We are part of her and our relationship with her
    is all engulfing because she is as limitless as
    life itself, she is pure goodness and
    indescribable mystery. And because of her
    goodness, the Aymara are called to experience
    life as goodness.

95
Aymara Roots
  • The Pachamama can be understood as the earth,
    which is physical, social, and spiritual (57).
  • In terms of time, the Pachamama is the present,
    but is also related to the past through the
    ancestors who now lay to rest within her. For
    instance, it is very important that ones
    parents and grandparents are buried in ones own
    field (57). Understandably,
  • There is tremendous resistance to selling these
    fields because they hold a persons future
    indeed an Aymara without land looses something
    fundamental as a person (57).

96
Aymara Roots.
  • The Key to understanding the Aymara is their
    interconnection to the land (57).
  • The curandero/ a or healer, is in charge of the
    spiritual and psychological health of the
    community, as well as their physical health,
    and like the Mapuche a healer is chosen by God
    (57)

97
Aymara Roots womens roles
  • They are midwives who receive the newborn and
    present them to the Pachamama. (Women give birth
    in a squatting position, so that the baby falls
    to the earth and is received by her.)
  • Women are marriage brokers.
  • They accompany a family at the time of the death
    of a loved one.
  • For centuries women have been village curanderas,
    counselors, local-political leaders, and
    priestesses (57).

98
Aymara Roots
  • But even though women play all these roles,
    there is still an inequality between the sexes,
    Irarrazaval admitted, there are subtle
    manifestations that she wouldnt call a machismo
    exactly, but a certain hierarchical ordering that
    places men first.

99
Aymara Roots
  • Women who participate in Con-spirandos rituals
    and workshops incorporate ceremonies surrounding
    the Pachamama into their daily lives before
    drinking a glass of wine, a first drop is given
    as a libation to the Pachamama organic garbage
    goes back to the Pachamama as compost at
    solemn moments of commitment, one puts her hand
    on the earth and pledges her word by the
    Pachama (58).

100
Relativizing Christianity
  • What do we do with this theologically?
  • It is much more than syncretism, of adapting
    elements of Mapuche or Aymara belief and practice
    into Christianity (58).
  • Ivonne Gebara suggests .that the Jesus
    movement offers a response to humankinds search
    for meaning, but it is only one response not THE
    response (58).

101
Relativizing Christianity
  • Our white grandmother has had the defining word
    about who we are for too long. It is time we
    listened to our dark grandmother-without
    rejecting our other ancestors (58).

102
Relativizing Christianity
  • We are just beginning this process of recovering
    our origins, of walking in our dark grandmothers
    feet.Women in other parts of Latin America are
    also engaged in recovering the wisdom of their
    dark grandmothers (58-59).

103
Relativizing Christianity
  • Rebecca Sherkenbach, a religious siters who has
    lived in Peru for thirty years, works in the
    small Quechua community of Jesus in northern
    Andes. While learning callua, an ancient form of
    weaving from an elderly weaver (59).

104
Relativizing Christianity
  • In Venezuela, feminist theologian and historian
    Gladys Parentelli is studying the legend of Maria
    Lionza, the countrys most popular cult figure
    revered by millions of poor people (59).

105
Relativizing Christianity
  • Women in Guatemala are reclaiming the teaching
    of their sacred book, Pop Wuj, and showing how
    the ancient Mayan vision of the unity of all
    things can offer solutions to save our planet
    (59).

106
Relativizing Christianity
  • Women in Mexico are pondering the secrets of the
    recently unearthed mood goddess, Coyolzauhqui
    (59).

107
Relativizing Christianity
  • Others are examining the relationship between
    Our Lady of Guadalupe and the Aztec Creator
    goddess, Tonantzin, over whose temple the
    Guadalupe shrine was built (59).

108
Relativizing Christianity
  • And still other Mexican women are rehabilitating
    the figure of Malinche, the Aztec princess who
    supposedly betrayed her people to Hernan Cortex
    by being his interpreter (59).
  • And all over Latin America women are taking a
    new look at the regions persistent and
    overwhelming devotion to Mary.

109
Relativizing Christianity
  • Is Mary the Mother of God or Mother Goddess?
    Why is she, rather than Christ, the principal
    source of prayer and devotion? What relationship
    does she have to indigenous cosmologies? Here at
    Con-spirando we are also grappling with this dear
    and ancient mother, who may be a source for our
    oppression as well as our liberation. Much to be
    done, But weve begun (59-60).

110
Bibliography
  • Rosemary Radford Ruether, ed., Women Healing
    Earth Third World on Ecology, Feminism, and
    Religion (Maryknoll, New York Orbis Books,
    1996 (fourth printing, June 2002)), p.1-60.
  • Images by slide Numbers

111
Bibliography Continued
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