By Sara Maitland
Maitland, British novelist (Three instances desk, Daughter of Jerusalem, Ancestral Truths, etc.) and Christian feminist (A Map of the hot Country), has right here produced a superbly written e-book that's half paean to God and half explication of religion. regardless of its subtitle, it's also a pondering person's seek, not only a feminist's. delivering within the obvious acts of divine production buttresses for the unconventional act of human religion, Maitland's is a God who struggles to make Herself identified to and enjoyed via construction. "Joy is the sport, the enjoying, among God and God's creation," Maitland writes; and the results of her chronicling of that online game is, because the subtitle extra safely studies, a cheerful theology that, just like the God it celebrates, appears to be like on production and reveals it first-class. steered for all who search to counterpoint their religious trips or just to extend their theological sensibilities.
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Extra info for A Big-Enough God: A Feminist's Search For A Joyful Theology
Most of these works would not appear on the syllabi of feminist theory courses today. In fact, with one or two exceptions, this material is out of print, hard to find, or not well known. Significantly, work within feminist theory that is difficult to comprehend is more likely to be read in theory courses, especially on the graduate level. The recent rise to prominence of a particular style of French feminist theory which is linguis tically convoluted is an example of this trend. While such work enriches our understanding of gender politics, it is important to remember that this is not a universal discourse, that it is politically and culturally specific, and emerges from specific relationships particular French feminist scholars have to their political and social reality.
Recognition of the inter-connectedness of sex, race, and class highlights the diversity of experience, compelling TALKING BACK 23 redefinition of the terms for unity. If women do not share “common op pression,” what then can serve as a basis for our coming together? Unlike many feminist comrades, I believe women and men must share a common understanding— a basic knowledge of what feminism is— if it is ever to be a powerful mass-based political movement. In Feminist Theory: from margin to center, I suggest that defining feminism broadly as “a move ment to end sexism and sexist oppression” would enable us to have a com mon political goal.
This knowledge should consistently inform the direction of feminist theory and practice. Unfortunately, racism and class elitism among women has frequently led to the suppression and distortion of this connection so that it is now neces sary for feminist thinkers to critique and revise much feminist theory and the direction of feminist movement. This effort at revision is perhaps most evident in the current widespread acknowledgement that sexism, racism, and class exploitation constitute interlocking systems of domination—that sex, race, and class, and not sex alone, determine the nature of any female’s identity, status, and circumstance, the degree to which she will or will not be dominated, the extent to which she will have the power to dominate.