I am tired of pretending that we want to hang out at the country club and eat cucumber sandwiches in fancy hats. We are not some sort of upper-crust elite society. Now, it's time to discard that tired label that ties us too closely with a particular race and class. It's time to call forth another name.
Since Sheryl Sandberg, Facebook COO, has been urging us to lean in, conversations have been buzzing about what it means to be a feminist. I’m always thankful for the opportunity to revisit the question.
How has the "myth of the model minority" affected the lives and work of Asian-American women? How is the myth used in our society? Please join Derrick Weston and I as we talk with Mihee Kim-Kort about her book Making Paper Cranes.
In the late 1980s, Barbara Brown Zikmund lamented the failure of churches prior to the 1960s to understand and help working women, women who had first moved into the workplace during World War II. The indices of the Century during the ’40s and ’50s demonstrate how little attention mainline religion gave to women’s issues during those years.
Having surveyed in previous articles the variety of theological conversations in Britain—ranging across patristics, history, philosophy, biblical interpretation, literature and the arts, the natural and social sciences, ethics and politics, and other religions—it probably occurred to some readers to ask: But what about the classic topics of Christian theology?
Ten years ago Rebecca Chopp described how women’s voices and feminist practices were transforming theological education and the church. Women, she said, were “doing saving work.” At a time when the diversity of feminist theology defies tidy definitions and agreed-upon agendas, “doing saving work” suggests what’s afoot in feminist theology today—bold reinterpretations of Christianity that seek to renew the life of the church and its witness to the world.
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