In conversations about whether God really commanded such-and-such a thing, I’ve often heard the argument that “God wouldn’t do that.” God wouldn’t tell Abraham to kill his son, tell Joseph Smith to marry underage girls, tell contemporary prophets to enact a policy against the children of gays parents. Such things go against the character of God, so we can be confident that there was no divine involvement in these cases—just human error at work. The response from defenders of these things is often that God is far beyond our comprehension, that his thoughts are not our thoughts, and we are in no position to evaluate what he might or might not do. Continue reading
As a follow-up to my last post on chronic suicidality, I thought I’d mention some of the things that have kept me going over the years.
I’m like Hermione—when life throws you lemons, go to the library. Except that it’s hard to find books that have anything helpful to say. I’ve read my share and more of self-help books, and they’re almost all completely stupid—they don’t really speak to the experience of utter despair. There are some books on depression that I’ve found to be worth reading, though they can be hard to find. I prefer memoirs, accounts of people who’ve actually experienced it. But what’s helped me the most, honestly, is poetry. Mary Oliver in particular has a way of re-connecting me with what matters in life, of making me see things differently, without being cheesy or sentimental. For example, “The Journey”:
Anti-suffragists respected women:
“To man, woman is the dearest creature on earth, and there is no extreme to which he would not go for his mother or sister.” – J. B. Sanford, anti-suffrage Senator, 1911.
Sixth Biennial Faith and Knowledge Conference
Harvard Divinity School
February 24-25, 2017
The Faith and Knowledge Conference was established in 2007 to bring together LDS graduate students in religious studies and related disciplines in order to explore the interactions between religious faith and scholarship. During the past five conferences, students have shared their experiences in the church and the academy and the new ideas that have emerged as a result. Papers and conversations provided thought-provoking historical, exegetical, and theoretical insights and compelling models of how to reconcile one’s discipleship with scholarly discipline.
In keeping with these past objectives, we invite graduate students and early career scholars in religious studies and related disciplines (e.g., women’s studies, philosophy, anthropology, sociology, history, literature, etc.) to join the conversation. We welcome proposals addressing historical, exegetical, and theoretical issues that arise from the intersections of LDS religious experience and academic scholarship. Final papers presented at the conference should be brief, pointed comments of ten to fifteen minutes. Please visit faithandknowledge.org for more information on themes and topics explored at previous years’ conferences.
Proposals should include a paper abstract of no more than 250 words and a brief CV. Please submit proposals by December 2, 2016 to Christopher Jones at email@example.com. Notifications of acceptance or rejection will be sent by December 16, 2016.
The registration fee will be $25 for graduate students and $50 for early career scholars. For individuals whose paper proposals are accepted, hotel accommodations for two nights and all meals on Saturday will be provided; travel expenses will be reimbursed based on a sliding scale.
Further information will be posted on the website faithandknowledge.org.
Michael Austin has a great post up at BCC about how small a percentage of the faculty at the BYUs are women, and what a bad message this sends to students, both female and male. I thought it might be interesting to look at the IPEDS data he used in graphical form.
Here’s a scatterplot showing each institution’s percentage of faculty who are women as a function of total faculty size.
I’ve been thinking about some of the things that lots of people I know absolutely rave about, or I feel a lot of social pressure to like, but in reality I just don’t get—for whatever reason, they simply don’t click with me. A sample:
Podcasts: Sometimes it seems like all the fun discussion these days is happening on podcasts. Because of that, I want to like them. But somehow I don’t have the patience to listen, and I find it hard to stay engaged with them.
Museums: I have a really hard time with museums; I just find them boring. Looking at objects and displays doesn’t do much for me.
Strawberries: It amazes me how much people love strawberries, how they’re widely seen as a treat, how they’re even dipped in chocolate. I simply can’t stand them.
Breaking Bad: So many of my friends love this show, and I see it appearing all the time in lists of the best television. I’ve tried to watch it twice, and seriously found it unwatchable.
Nature: It’s not that I dislike nature. I genuinely enjoy being in the mountains or visiting the ocean or being in a forest. But for me, it’s not a transcendent experience. It doesn’t really move me emotionally. For years, I felt tremendous pressure to be having certain experiences when I was out in nature that I just wasn’t having. It’s been a relief to let that expectation go.
The sacrament: In 41 years in the church, I have yet to have any kind of spiritual experience related to the sacrament. I’ve tried various ways of making it meaningful, but in the end it’s a ritual that leaves me cold. People talk about it making a difference to take it; I’ve never felt that way at all. I still take it, but I’ve stopped driving myself crazy trying to make it into anything special.
I’d be curious to hear what other people would put on a list like this.
I’ve pretty much always been the kind of feminist who thought women should have the priesthood; I remember telling people this when I was in high school, and while they often laughed it off uncomfortably as teenage rabble-rousing, I was perfectly serious. This hasn’t changed, but, in watching the Church’s response to Ordain Women and some of the baby steps they’ve made towards (and away from) equality, lately I’ve been thinking more about what wanting women to have the priesthood really means to me.
Supporters of chicken patriarchy like to cite calling on family members to say prayers as an example of a duty that the father in a family, as the presider and priesthood holder, must perform. I suspect this is a preferred example because it carves out a required role for the man, but it avoids the offensiveness of men’s supposed duties that fans of paleo-patriarchy might cite, such as the duty to be the final decider in matters of schooling, employment, or spending.
Because this is such a oft-cited example (in blog discussions at least), it is with some glee that I report that as the husband and father in my family, I have abdicated this duty to an algorithm. And not even one of my own making! One of my kids came up with it. And to be fair, calling it an algorithm is making it sound way more complicated than it is. It’s a very simple system. In case you’re curious, here’s how it works. Family members are ordered by age, and each family member is assigned a number from zero to number of family members minus one. The day of the month is then divided by the number of family members, and the remainder is matched up to one of the assigned numbers to find who gets to say family prayer. For blessings at mealtime, the meal number (1, 2, or 3; no allowance is made for things like second breakfast) is added to the date. For example, today is May 26th. There are five people in my family. To decide who says the blessing on lunch, we take 26 (day) + 2 (meal number), divide by 5 (number of family members), yielding a remainder of 3, so this means it’s my second oldest child’s turn (since the family is numbered 0, 1, 2, 3, 4 in age order). Continue reading
The Exponent II blog is having a fundraiser this weekend. You’re likely familiar with them, but if you’re not, you should definitely check them out. They do amazing work keeping women’s voices alive and drawing attention to women’s issues. This is a great cause to donate to, and there are even prizes! Click on the link below to find out more.
This is based on a talk I gave in my ward in February 2016.
I don’t think I’m giving away too much of my identity on the internet when I tell you that my name is Hannah. Growing up, I liked my name: it’s a palindrome, and, for someone of my age, it was relatively unusual. (I mostly only met Jewish girls my age with the name.) I also liked that, like my brothers, I was named after a Biblical figure; I liked the feeling of being part of history, a long chain of tributary Hannahs, and the sense of weight and importance it gave to the name.
I didn’t much like that Biblical figure, though. The lessons I got about her in Primary and even Young Women’s were always lessons about Samuel that framed her only as the faithful mother of someone important, not someone important in her own right. Moreover, every time her story was referenced the other kids looked at me, more or less surreptitiously, and teased me: “Ha, ha, you want to have a baby!” In Primary I did NOT want to have a baby, and this teasing oddly stung, to the point that I dreaded Hannah references in church. (From this I also learned that kids can tease you about anything; kids, don’t do this.)
In another life I was a linguist, interested particularly in linguistic typology, the field of searching for true language universals—and thus some of the deepest building blocks of human language—through description and classification of existing languages into broad types and comparative features. Functionally, and a little flippantly, this means typologists write papers proposing models of how languages work, and then, almost invariably, other typologists familiar with the languages of Papua New Guinea write a response saying, “No they don’t,” with copious counterexamples. Think that all languages have a word for “blue”? Look at Dani. Think that there’s no language with doubly articulated stops? Look at Yeli Dnye. Think that the verb for ‘give’ always takes three arguments? Look at Saliba. Think that all languages count on their fingers or therefore bias towards base-10 numeral systems? Look at Oksapmin.
Some things I proselytize for:
To say I love books is to understate it somehow; reading’s influence in my life has been second only to my family. When I read, I learn, I enter new worlds, I bask in the beauty of words in the hands of masters (or, occasionally, wince at the stilted prose of amateurs). Most of all, I get a view into the hearts and minds of others. I’m naturally an intellectual person, prone to abstract away from emotions, even my own, and it’s easy to imagine myself, raised in a world without the windows of fiction, as cold, standoffish, and a little heartless. Books have trained me in the paths of compassion, offering me a chance to use my mind to connect, paring and shaping the natural woman with an effectiveness that ordinary social interaction could never have achieved. Everyone should read.
When I was a kid bored in sacrament meeting, finished with doodling on the program and desperate for entertainment, the hymnbook was my saving grace. (I know that’s supposed to be Jesus, but the hymnbook was much closer and more tactile.) Continue reading
I think I ought to say here that I received a copy of Mormon Feminism from Oxford University Press in exchange for a fair review.
When I was in graduate school, far from the heart of Mormonism, one of my favorite pick-me-up-after-a-long-day-of-thinking hobbies was to swing by one of the many used bookstores near the university and hunt for treasures. One day, to my surprise, I found Brigham Young: American Moses on the Religion shelf. On another visit a few weeks later I found Early Mormonism and the Magic World View, and then during yet another visit Sisters in Spirit—somewhere in my secular liberal town, someone was reading and discarding Mormon history, and I was the lucky beneficiary. Continue reading
When I was about 15, my bishop gave me some horrible advice. It was the kind of generic advice you might give to a teenager that in many situations would be harmless and probably even positive. But if he had known more about my personal situation, I’d like to think that he wouldn’t have said what he did. Unfortunately, he didn’t just say, this is something you might want to consider. He said, God is telling me that you need to do such-and-such thing. Because I’d always heard that bishops could be inspired on your behalf, I took him seriously. I did what I was told, and it was awful. And most awful of all was the message that it conveyed, which was that God didn’t actually care about my needs or experience. It reinforced destructive messages I was already getting about myself and some of the situations I was dealing with. My relationship with God was already full of landmines, and it added to the chaos. Continue reading
A painful church experience to which I think many people can relate is that of listening to people share stories of divine intervention that didn’t happen in your life. People might talk, for example, about God giving them healthy children. If you don’t have children, or if your children aren’t healthy, this can really sting. Or perhaps God is reported to have intervened to cure a disease—one from which you or someone you love still suffers. Maybe God spared people from accidents, or blessed them financially. Those who weren’t blessed in those ways are inevitably going to wonder why. As a single person,my favorites are the “how God led me to my spouse” stories. (You might think that this would be a different sort of concern for me, given that I’m gay, but actually there are plenty of gay people who will testify that God brought their partners into their lives.) And hardest of all, I suspect, are stories about God saving people’s lives, when he didn’t save the life of the person you loved. Continue reading
Alma is unarguably the figure in the Book of Mormon who exhibits the most concern for the concepts of justice and mercy—which he notably conceptualizes as different things, even things that are in competition. He thoroughly explicates this in Alma 42, as part of his sermon to his wayward son Corianton. I wish to go briefly over his argument, and then raise some questions about this conception.