Editors Gillian Frank (Stony Brook University), Heather White (New College of Florida), and Bethany Moreton (University of Georgia) have issued a Call for Proposals for a new anthology on Histories of Sexuality and Religion in the 20th Century United States.
Posts Tagged ‘sexuality’
Where on earth to begin with the rich but deeply disturbing material presented to us on BishopAccountability.org? (For an example, see the documents relating to the Province of St. Barbara.) How to confront the archive’s huge volume but also the extent of its moral charge?
I also have a number of questions about what we are, or should be, looking at—the proper boundaries of the object of our inquiry.
In the discursive regime of sexual abuse, the operative silence is the victim’s. This silence stems from shame and intimidation. The speech that would overcome it is courageous, a precious gift that provides access to truth. This account of silence assumes a theory of power as repressive: abusers—who have power—silence their victims by exercising power over them; victims reclaim power through speech. As Michel Foucault reminds us, when critiquing such unidirectional conceptions of power and such optimistic assessments of speech, “There is not one but many silences, and they are an integral part of the strategies that underlie and permeate discourses.” I want to consider—briefly and provisionally—the silences operating in the public discourse concerning Paul Richard Shanley. I am particularly interested in how “sex abuse” discourses intertwine with and occlude “gay” discourses. Or, to state it more forcefully, I want to use Shanley’s case to suggest that any account of religion or gay politics in America that fails to provide a rich, nuanced description of both is an inadequate examination of either.
This past week the Catholic church denounced Sister Margaret A. Farley, an American nun and professor of Christian Ethics at Yale Divinity School, for her book Just Love: A Framework for Christian Sexual Ethics.
The Scholar & Feminist Online, an e-journal published by the Barnard Center for Research on Women, recently launched a special issue on religion and the body.
Should the state be in the business of marriage, or is it inherently a religious union that should be performed solely by religious groups? Will the religious exemptions to recent same-sex marriage laws influence their viability in the long run? Last week, The New York Times posted a debate on its website, in which five public figures, scholars and writers, argue about the ways in which the religion and marriage debate draws out perennial questions about the appropriate relationship between religion and the state.
Courtney Bender discusses the controversial ballot measure to prohibit circumcision of males under eighteen years of age, which will be up for a vote in San Francisco in November.
Confessions re-emerged into floodlit attention in the Romantic era of the late eighteenth and early nineteenth century, when it was read as a Bildungsroman riding on the popularity of Jean-Jacques Rousseau’s Confessions (1782) and Johann Wolfgang von Goethe’s Sorrows of Werther (1774) and Wilhelm Meister’s Apprenticeship (1795). In 1888 Harnack would compare Confessions to Goethe’s Faust. The coming-of-age tale and sins-of-my-youth story made Augustine a byword for libertine-rake glamorization. Such is the reputation of Confessions that James O’Donnell said he first took up the book as a boy with the expectation that it had salacious things in it (for which, he added, he is still futilely searching). The “great sinner” myth has no basis in fact.