Posts Tagged ‘Queer’

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Creation

15 July, 2018

The waters of the cosmos
Were still and dark
Though not empty
Because even the void
Contains potential

This was my soul
Suspended
In the primordial dark
Undiferentiated

A breath
A whisper
Your voice,
“Let there be

“Warmth”

And there were
Atoms vibrating
Creating heat and light
Matter
Expanding outward at
Three hundred million
Meters per second
Seperating space
Tearing firmament
From sky
And in the gap
My spirit
Resting in Yours

And Your voice,
“Let there be

“Connection”

And there were
Polypeptides and
Carbohydrates and
Covalent molecules
Knit together to form
Double helixes
To bind my
Disparate parts
Into a beating heart
My pulse

And Your voice,
“Let there be

“Mindfulness”

And there were
Patterns
Of neurons
Branching and crackling
With electric impulses
Carrying sensations
And perceptions
And self
And doubt
And shame

And Your voice,
“Let there be,”

“Love”

And You spoke my name
And You declared me good

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(Facing God) פְּנוּאֵל

12 July, 2018

How vivid is the memory
Of being pinned between
The arrogance of man and
The scored, arid earth
From which You drew him?

Does your being still ache
From the slow radiating
Of ancient desert heat
Where his inflamed skin
Pressed down on Yours?

Now, do You weep
When you remember him
Whom you had grown beside
Tearing from your parched lips
What you could have offered?

Did You speak a blessing
For that fossiled ass’s bone
Which aided your liberation
As ruddy gleams of dawn
Set blaze to the horizon?

Did you bestow on him
With greater reluctance
That new song of name
You would have whispered
Into his cradled head?

Now, do You weep
As you see him pin others
To Your once creative earth
And wrench what he desires
From their broken, gnarled hands?

Do You see and do You wonder
If You had held that one blessing
For a day, a month, or forty years,
If the generations who followed
Would have learned to touch

with Love?

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Thoughts on Capital Pride Parade and Corporate Sponsorship

10 June, 2018

Disclosure: Over the last decade, I have interacted with the parade on three levels: viewer, protestor, and participant. As protestor, I worked with No Justice, No Pride as we prepared for the demonstration last year. As participant I marched with the Smithsonian GLOBE group this year. I recognise both the damage done to our parade by corporate sponsors and the value of seeing ourselves as participants and watchers.

My thoughts: LGBTQ+ groups and LGBTQ+ non-profits should be given primacy of placement at the head of the parade, it is OUR parade afterall. Then allyship groups should receive secondary placement. Placed, last in line, corporations demonstrating allyship and corporate sponsors demonstrating a support position; corporate sponsors should demonstrate their allyship by letting LGBTQ+ groups march first. Finally, groups that want to be corporate sponsors but who prey on the LGBTQ+ community, prey on other marginalised communities, or have a low HRC score should not be permitted to march or sponsor. Those on the Pride committee that voted to include them sold us out and should be removed from the committee.

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A Queer Pedagogy

7 February, 2018

I worked as a public-school literature teacher for just shy of a decade. I had the privilege of introducing pre-teen and teenage children to good stories well-told and the honour of hearing them tell their own stories. It was never easy, and if I am honest, it was often grueling. Some classes, of course, are more difficult than others. Some were even resistant to what I had to offer. But, every few years, I got a class that was just the right make-up of kids at just the right time with just the right experiences to make the stories live, to make the words sing and the narration dance. But whether it was a difficult class struggling against every lesson or a shining class stretching the words beyond the author’s own limited horizons, I told them all the secret to finding meaning: seek the seed of truth; look for the human experience that tells you what it is like to be alive and together in the world.

Every class found this, at least at first, to be queer. They were right; it is queer. Certainly, in the literal sense of the word it is. To have an instructor insist on multiple answers to the important questions even as the school system administers tests that demanded a single right answer, is strange. The encouragement to empathise with an antagonist’s anguish and to grapple with the darkness lurking in a protagonist’s heart seems perverse to good girls and good boys. Though, as a mentor told me when I was a student, as a storyteller you cannot ever be the good girl.

It’s this last truth that makes the perspective I taught them queer in the outcast sense, in the beaten and bleeding sense, and in the passionate and holy sense. I was asking my students to place themselves on the margins. To see the world through the eyes of the other: the other belief, the other gender, the other morality. To take what they held as most normative and twist it round, viewing the world upside down and inside out. To stop trying to be the good girl who is quiet and accommodating or the good boy who derives his value from his strength and to queer their perspectives, running at oblique angles to the rest of the world. In the final years of my teaching career, this was intentional, but in the early years, when I was struggling to be the good girl who arrived early and stayed late, who attended school concerts and sporting events all while being the virtuous spouse of Proverbs 31, this queered pedagogy only seeped in when I was exhausted and could no longer maintain the tweed-jacket expectations. It happened when I was in my most vulnerable and honest place. I believe that stress and exhaustion reveal our inner character and what I learned was queer perspectives came naturally to me because I was a queer woman.

Perhaps, it’s better to say, what I re-learned. My earliest sense of self was as a queer girl. I was four when Mrs. Peterson informed me I was standing in the wrong line: I was in the girls’ line and I belonged in the boys’ line. I did not have the word queer—with all its danger and strength—at that age, but what I felt was distinctly queer. I knew who I was and who I wasn’t with the same surety that Mrs. Peterson believed she knew which line each child belonged in. That sense of queerness stuck with me throughout my half-day kindergarten class. I played with the girls, I ate with the girls, and I sat with the girls during story time. But at nap time I was told to lay my sleeping mat—a rug woven of earthy greens and reds and purples—alongside the boys and be quiet.

That evening, as my parents drew me a bath and prepared to wash the day’s play off me, I asked them how they knew I was a boy and not a girl. I had been thinking about this and it occurred to me that some girls had short hair and some girls had Smurf t-shirts and some girls looked like boys and they were still girls. My parents recited primer biology; the biology adults still recite authoritatively to children, and to transgender people in a disgusted and vicious tone, and to themselves when they are most desperate for reassurance: boys have penises and girls have vaginas. Even at the age of four that didn’t square with my understanding and now, as an adult woman of transgender experience, it feels queer that some girls are believed when they yell, “I’m not a boy; I’m a girl!” and some girls aren’t.

The attempts to exorcise me of my queerness and to turn me into a good boy fractured me. I hid my true face from people, presenting them with what they wanted to see while I viewed them over my shoulder through a compact’s shattered mirror. It was in this way, I learned the importance of stories. The stories we tell to keep ourselves safe, the stories others tell about us to maintain the illusion, and the early seeds of our stories, the ones we bury deep inside ourselves.

These seeds are the ones I encouraged my students to seek. Kernels buried deep and choked out by all the “good” vegetation planted by professors and politicians and pastors and parents. I taught them to dig their hands into the earth, rip out those straight rows of pedestrian flowers, and look for the bits beneath. Find what is sleeping in the dark, waiting for its chance to stretch deep roots and poke green shoots into the light and burst with vibrant reds and purples.

I worked as a public-school teacher for just shy of ten years and I am transitioning out of that season into something new. I have exhorted students to engage with human stories well-told and I suspect what comes next will be radically different than what has come before. Still, the essence inside me is queer and I know that I will carry my queer pedagogy into whatever I do next.

This post was written for the Queer Theology Synchroblog 2018 – check out others’ posts here

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Exilic Theology

30 December, 2017

A new study has shown that of the 100 largest churches in America 7 have a person of colour as their pastor, 1 has a woman as their pastor, and 0 are LGBTQ-affirming. A faith that once offered hospitality and hope to the disenfranchised and minoritised outsider has become the arm of the white, straight, cisgender man. We have seen this approach to faith before and we have seen how it ends:


Enslaved by monarchical theology in Egypt,

an exodus restored freedom to the oppressed.


Ruled by monarchical theology in a divided kingdom,

an exile restored commitment to the poor, the widow, and the orphan.


Dominated by monarchical theology under Rome, a pacifist Messiah ate and drank with tax collectors and sex workers and brought them salvation.


The church must abandon supremacist theology

or face a new exodus.


The church must abandon patriarchal theology

or face a new exile.


The church must listen to the messianic voices of and among the LGBTQ community

or they will lose the way to salvation.

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​An Open Letter to Queer Whites From a Queer White Woman

6 October, 2017

I watched Stephen Colbert interviewing Ta-Nehisi Coates and experienced great shame for my race. The arrogance Mr. Colbert had in asking Mr. Coates for hope and then questioning his response that he, Mr. Coates, could not offer that hope and Mr. Colbert would do better to seek hope from his pastor or friends. I felt shame because there was a time I was like Mr. Colbert (and, if I am honest still have moments where I am) asking my siblings of colour for absolution and hope for the future. I was blind to the truth that the person beneath the boot cannot offer hope to the person benefiting from the boot’s weight. It is not hir responsibility to weave tales of a brighter future; it is my responsibility to work toward a more just future for hir. This was a lesson I had to learn as a young, white teacher in a 98 percent black school district. This is a lesson I learned from honest students who with a mixture of patience and impatience educated me. Here is what my students helped me understand:

White guilt does not do anyone any good. Not white people who look for a simple one-and-done absolution and certainly not people of colour who are left beaten and shamed by the systemic racism of a country stacked against them.

We white people need to stop looking for absolution. There is none. There is nothing we can do that will ever atone for the enslaving, conquering, colonising, erasing, and genocides we as a race have committed and we as modern white people benefit from. And I know the reaction that will get from many of you because it is the same reaction my younger self had: I did not do those things, my ancestors were not here when those things were done, I am also a discriminated against class.

What we need to do is feel those feelings, own those feelings, recognise them as the dissociation from responsibility they are, and toss them in the dust bin. Those feelings serve no purpose other than insulating us from the responsibility we have to dismantle an oppressive system that benefits us at the cost of our siblings of colour.

But, what about intersectionality

Intersectionality is not a theory designed to give entrance into oppression. Intersectionality is a black feminist theory introduced by Kimberlé Williams Crenshaw to lift the voices of the most marginalised into centrality. Yet, white people, such as myself, have used intersectionality to force our way into the centre of every conversation; if I use intersectionality in that way, I further the oppression of my siblings who are black, brown, native and also poor, disabled, transgender. I am a queer, white woman of transgender experience who suffers a stratum of systemic oppression AND in the midst of that oppression I still benefit from white privilege. According to the report “A Matter of Life and Death” (conducted by the Human Rights Campaign and the Trans People of Color Coalition) trans women make up 85 percent of hate crime homicides in the United States and of that 96 percent are people of colour. As a woman of transgender experience, I am a victim and by the “virtue” of being white I experience less oppression than my sister of transgender experience who is also a woman of colour.  As such, I should not fight for my rights but for the rights of my sister. It is my responsibility to stand up for her because no matter how limited my access to space and resources, hers is even more limited.

And here is the truth, by centring my sister’s voice and making the world a more just place for her, I, by extension, make the world a more just place for myself. Justice is not a limited commodity. By ensuring justice for my sister of colour I am making my part of the world a more just place and that will benefit me, as well. As white people, we need to abandon our sense of guilt, which places the White Self at the centre of conversation, and take up a sense of responsibility toward the Sibling Other, which places the experience and voices of people of colour at the centre of our conversations and actions.

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On Lukewarm Christianity and the Nashville Statement

31 August, 2017

In light of the Nashville Statement I have a scriptural reminder for those clergy and congregation members who have decided to remain neutral:
“These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. I know your deeds, that you are neither cold nor hot. I wish you were one or the other! So, because you are lukewarm–neither hot nor cold–I am about to spit you out of my mouth.”

Revelation 3:14-16
“I hate, I despise your religious festivals; your assemblies are a stench to me. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps. But let justice roll on like a river, righteousness like a never-failing stream!”

Amos 5:21-24
The good thing that has come out of the Nashville Statement is that I and other LGBTQ people of faith know where the signatories stand in regard to our ability to worship and participate in community. They have pulled the sheets from their faces and made it clear their communities are dangerous, are toxic, to us and we can separate ourselves and our faith from them. It has, also, brought to the fore religious leaders who are unequivocally on the side of the oppressed. It helps us to see where we are welcome and where we can be full and contributing memebers as our authentic selves.

Churches, clergy, and laity who stand silent in the face of announced discrimination and hate are dangerous places for LGBTQ people. It gives us an ungrounded hope that maybe we are welcome while providing enough doubt that we can never act and live as ourselves for fear of condemnation. In their attempt to be everything to everyone, these communities are crushing the spirits of LGBTQ members who are forced to live in a state of doubt and fear. No one can worship and commune when they are living in fear of rejection. As it says: were you hot or cold we would know where we stand with you, but as you are lukewarm, we are left neither fully part not fully barred from community.

If you are clergy, we need you to make clear from the pulpit that we are welcome in your house. We do not expect that every member of the congregation will be in agreement with you, but it makes it clear that if/when conflict comes you are in our corner; that we can rely on you to stand with us and preserve our right to worship. Or, to express the opposite, so we can know that we are not viewed as integrated members and we can seek a place where we are.

If you are laity, we need to know you are accepting of us or not accepting of us. It is to everyone’s benefit that your views are clear. If we have an ally in you, we know that we can be genuine with you. When we are able to be vulnerable with you it opens us to be a support for you when you are feeling weak and vulnerable. It allows us to offer our whole selves in our support of you. Conversely, we need to know if you are not accepting because we will know that our genuineness would hurt both of us.

Or maybe you do not know own where you stand on this. If that is you, I urge you to be honest about that. Ask respectful questions, get to know us as people both as LGBTQ people but also as people of faith and members of a community. Hiding from what you do not understand or are uneasy with will not help you to grow and learn. Seek to understand us; we are willing to meet you on that path and we are open to learning about you as a person of faith, as well.

Do not stand neutral in the face of this deceleration. Use it to make your stance known or to embrace your own doubt and to grow.