Academics

I call this last post The Promise Forgiveness & Reconciliation because I want to end on a hopeful note.

The Mystery of Forgiveness & Reconciliation, part 1

The Limits of Forgiveness & Reconciliation, part 2

I believe it is justifiably hopeful given the theory, theology, and practical parts of the topics. If I were going to teach a Sunday School class, or even present a lesson in a college education class, I would begin by scouring literature and web sites. I would, in the style of Worthington and Lederach, turn to case studies and current events. Much like these blog posts, the organization of a brief curriculum would be somewhat as follows:

1. Introduction, Definition of Terms, Participant Questions
2. Deeper Understandings: Contexts, Benefits, Limits
3. The Scope of Forgiving and Reconciling: Interpersonal, Local, Global
4. Putting It All Together, Where Do We Go From Here, Revisit Initial Questions

I have included below Revisiting the 10 Practices of Just Peacemaking Theory by David P. Gushee (2019) from EthicsDaily.com. Developed by the late ethicist Glen Stassen. Although the practices reference peacemaking (which I use interchangeably with reconciliation, knowing there are differences) at the global setting, I believe they can be modified to allow us to act upon them locally.

1. Support nonviolent direct action.
   Nonviolent direct action occurs when citizens confront injustice through peaceful public protests and other resistance strategies, including boycotts and strategic noncooperation. Practiced effectively by Mohandas Gandhi and Martin Luther King Jr.
2. Take independent initiatives to reduce threat. 
3. Use cooperative conflict resolution. These skills train adversaries to see each other as human beings with dignity and legitimate needs rather than as sub-humans whose every negotiating demand is illegitimate just because of how evil they are.
4. Acknowledge responsibility for conflict and injustice; seek repentance and forgiveness.
5. Promote democracy, human rights and religious liberty.
6. Foster just and sustainable economic development. Hungry people easily become desperate and violent, and, when they rebel, their need is at least temporarily exacerbated.
7. Work with emerging cooperative forces in the international system.It stands to reason that the more nations are involved in these webs of interaction, the less likely they are to make war.
8. Strengthen the United Nations and international organizations.
9. Reduce offensive weapons and weapons trade.
10. Encourage grassroots peacemaking groups and voluntary associations. Everybody needs somebody looking over their shoulders to keep them in check. See the full article here

Peace, justice, dignity, equity, voice, and the resolution of conflict are the basis of reconciliation. What about forgiveness? Psychology Today states, “Forgiveness is the release of resentment or anger.” It does not mean reconciliation–no person or entity has to return to a harmful relationship. “Forgiveness is vitally important for the mental health of those who have been victimized. It propels people forward rather than keeping them emotionally engaged in an injustice or trauma.” It has physical, emotional, and psychological benefits, and has been shown to “elevate mood, enhance optimism, and guard against anger, stress, anxiety, and depression.” Forgiveness and Reconciliation are like a suit: you can wear the jacket and pants separately, but they also go together. Maintaining the distinction acknowledges the offended party (I am avoiding the word victim here). If this complicated process is worked prayerfully and diligently, there are situations where both are possible outcomes. Link to Psychology Today: Forgiveness

The following is the beginnings of a collection of resources that I will add to over time.

1. Duke Divinity School: Center for Reconciliation Resources https://divinity.duke.edu/initiatives/cfr/resources
2. Peace Center for Forgiveness & Reconciliation http://www.choosetoforgive.org/
3. The Forgiveness Project https://www.theforgivenessproject.com/
4. Racial Equity Resource Guide http://www.racialequityresourceguide.org/organizations/organizations/sectionFilter/Racial%20Healing
5. Racial Equity Institute https://www.racialequityinstitute.com/partner-organizations
6. Reconciliation Ministry (Disciples of Christ) https://reconciliationministry.org/
7. Conciliation Resources http://www.c-r.org/
8. Truth and Reconciliation, Commission of Canada http://www.trc.ca/resources.html
9. Community Tool Box https://ctb.ku.edu/en/table-of-contents/spirituality-and-community-building/forgiveness-and-reconciliation/main
10. Center for Justice & Reconciliation http://restorativejustice.org/#sthash.i2cZEw7o.dpb
11. Lederach, J.P. (2014) Reconcile: Conflict Transformation for Ordinary Christians. Virginia: Herald Press.
12. Jones, G. (1995). Embodying Forgiveness: A Theological Analysis. Grand Rapids: Eerdmans.
13. Worthington, E.L. (2001). Forgiving and Reconciling: Bridges to Wholeness and Hope. Illinois: InterVarsity Press.
14. Walker-Barnes, C. (2019). I Bring the Voices of My People: A Womanist Vision for Racial Reconciliation. Grand Rapids: Eerdmans.

Here is a prayer by St. Thomas Aquinas, addressed to Mary, whom he called on for inspiration and strength in school. Thank you to my McAfee Classmate Benjamin Smith for sharing it:

O Mary, Seat of Wisdom,
so many persons of common intellect
have made through your intercession
admirable progress in their studies.

I hereby choose You as
guardian and patron of my studies.
I humbly ask You to obtain for me
the grace of the Holy Spirit,
so that from now on I could
– understand more quickly,
– retain more readily, and
– express myself more fluently.

May the example of my life serve
to honor You and your Son, Jesus.
Amen.

Other prayers: A Parenting Psalm: Wisdom Prayer for My Children (Un)Holy Saturday: A Community Lament Psalm Louisiana Black Church Fires: A Psalm of Community Lament

My paper at the 2017 South Eastern Women’s Studies (SEWSA) Conference is Intentional Monogamy in the Age of Tinder: Queer Theology and Re-thinking Christian Sexual Ethics. That one title contains at least four ideas for an academic paper~~and here in one place I’m going to try to pull them together to look again at a concept that we take so much for granted we do it without thinking. Monogamy.

I’ve begun framing my academic research over the last four years with theology; I even did a stint at the Candler School of Theology at Emory. For example, I believe that Dietrich Bonhoeffer’s notion of ethics and existentialist theologian Paul Tillich’s conceptualization of God and “the” Christ are not just relevant our world today, they are essential. They are my starting point; from them I move to Feminist Theology and Queer Theology, which are topics for another day. Just know that theology~as I define it the search for the nature of God~in its various perspectives has allowed me to get here. Where is here? Queering Christian Sexual Ethics. And to do delve into that field, I will start small, with the most common state of being in a relationship in Western practice~monogamy~and look at it through a lens of queer feminist theology.

Queer theology is not, for the uninitiated, the same as LGBTQ Religious Studies, although it can, I suppose, be included within that broad field. It does not, concern itself with What The Bible Says About Homosexuality, about which Rev. Dr. Daniel Helminiak has written so concisely. Queer theology is radically different. For example, the late Professor Marcella Althaus-Reid named God queer and proposed an Indecent Theology in which sexuality, theology, and politics are intertwined. In such discussions, one can consider the trans nature of God. Paul Tillich describes a postmodern god and helps us think of God not as an old white guy with a beard who looks after us as his children, or better, as no image at all~just James Earl Jones’s commanding voice. Neither is God our “mother,” in a gendered turn of the conventional. And, it isn’t that God transcends gender, that is, to go beyond its range or limits. God is transgender, for God flows across genders in ways that defy categories. Godself is fluid and trans, and in this, God is transgressive. This is Althaus-Reid’s notion of a Queer God, where queer is transgressive and political, gender and sexuality-bending~~and also playful. This is not a god that man has worked for 3,000 years to craft in his own image. This is God that can hold being the Ground of Being. I want this God on my side.

And, just as over the last centuries we have constructed a God who suits dominant White Western cultures, we have also constructed normal, normative sexual ethics~~and we have strategically bound them to the search for God, to theology. The god we crafted has a preference, which we codified into morality, for what humans do when we get naked with one another. To queer Christian Sexual Ethics, then, is to associate it with Queer Theology, to transgress what humankind sanctions in the name of God.

To make the discussion less abstract, I look at the singularly sanctioned form of marriage relationship for mainstream Christians: monogamy, the practice of having one partner at one time. In case you’ve forgotten the official sanction of monogamy, here it is again. It’s called the Wedding Vow:

“I, ___, take thee, ___, to be my wedded husband/wife, to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love and to cherish, till death do us part, according to God’s holy ordinance; and thereto I pledge thee my faith [or] pledge myself to you” (https://www.theknot.com/content/traditional-wedding-vows-from-various-religions).

In Mimi Schippers Beyond Monogamy: Polyamory and the Future of Poly Queer Sexualities (2016), she extends Adrienne Rich’s idea of compulsory heterosexuality to include compulsory monogamy as a “regime of sexual normalcy” (Kindle loc 183) and offers a critique of mononormativity. She points out, There have been very few theoretical interrogations of how monogamy is implicated in and productive of gender, race, and sexual hierarchies or the role of monogamy as an organizing rationale for regimes of normalcy and social structures of inequality (loc 254). She conducts this interrogation of monogamy to explore the possibilities of polyqueer sexualities~relationship forms and practices that include more than two people in them~for shattering inequalities. She positions monogamy, rightly I believe, as an institutionalized social structure that bolsters power relations; this is mononormativity. I suppose because I identify as monogamous I felt as I read that Schippers was throwing out the baby with the bath water. She didn’t leave much space for conceptualizing a postmodern, queer monogamy. Intentional monogamy is queer monogamy–even if the participants are heterosexual, cis-gender participants. It holds similar queer possibilities for disruption. How? Because of its intentional nature. Hence, intentionality is transgressive.

Intentional monogamy confronts monogamy by default, which renders monogamy invisible, unconsidered. Also by default is the assumed and legitimized feature of monogamous couples to reproduce the heterosexual, heteronormative family. There is a whole other discussion here~for another time~on how the re-production of “the family” also reproduces the hierarchies and inequities~personal, political, institutionalized, time-honored. There is a lot hinging on monogamy.

So, in this space, I want to look finally at the intentional part of Intentional Monogamy. For this, I need a story. In Beyond Monogamy, Schippers makes a very interesting point that I will admit I had not thought about, but of course should have: that cheating narratives are important to maintaining mononormativity and leaving monogamy invisible as the hegemonic norm (loc 742). Cheating is the threat that keeps couples within monogamous bounds. Cheating holds monogamy together. It is to relationships what sin is to Christianity. Like sin, cheating is a transgression of the vow to be in right relation. But again, what if we flip this thought so that intentionality is the transgressive turn?

About a year and a half into our relationship, Sarah and I began discussing the terms for our future together. Those of you who know Sarah know that this in fact is romantic. One evening we were talking about the nature and dynamics of our relationship when she entered the room, stopped in the middle of it, and said, “I’m monogamous.” I half-looked up from emails or the tv, or whatever I was doing during our casual discussion and said,  “Yes, so am I.” And that, as they say, is when it started getting real. She got my complete attention by telling me that to her, I wasn’t at a place to make that assertion. It’s true: I had been living under a few assumptions, stretching all the way back to adolescence and dating. Yet I thought our own commitment had been understood when we had made a commitment. Exclusivity, to me, had implied monogamy, and that was her point. Implied monogamy was not sufficient grounds for a long term relationship. I argued, cajoled, reasoned~~used all my skills to persuade her~~and myself~~that I was a confirmed monogamist. And then she said something so shocking and profound that I knew it to be true: You say you are monogamous when what you really want is someone who won’t cheat on you. 

Sarah’s declaration of monogamy, her intentionality, was a disruption of heteronormative compulsory institutional default relationship form. for me, it troubled the cheating narrative, which played right into reinforcing hetero- and mononormativity. From Beyond Monogamy: Monogamy needs cheating in a fundamental way. In addition to serving as the demonized opposite of monogamy, the mark of the cheater is used to push individuals to conform to monogamous behavior and monogamous appearances (loc 748). Wow. You have to confront your monogamous privilege just like you do your white privilege. You have to know that there are other ways of being in relationships–ways that involve more than two partners, she said, and then you can come back to monogamy. Of course, my first question for her was, Good lord, do I have to try them? Not necessarily, she said, just as long as you know enough to make an informed decision.

In my undergraduate classes, students will often ask whether anyone can be queer; that is, can you be a straight cis-person and be queer. Sometimes I give them a simple answer. Queer has a political requirement to it; it is purposefully disruptive of normative structures (yes, that’s part of the simple answer). It is intentional. So, I tell them, to be queer, you have to believe yourself to be. And that is part of how monogamy can be a queer act~~in its intentionality. Monogamy is not a condition to be bound to, a “till death” sentence of imbalanced power. It is a state of free, into which we might freely enter. After about a month of my coming to learn that, Sarah was satisfied.

What’s next? I aim to situate this discussion~~with more theorizing for my day job~~into a deep look into Christian Sexual Ethics, a field that looks how we can humanely and kindly treat each other in our sexuality. Untheorized, monogamy brings its heteronormative baggage into sexual ethics, thereby invalidating its very underpinnings. There’s a famous line from Our Town:  People are meant to go through life two by two. ‘Taint natural to be lonesome. Along my journey toward monogamy, I have learned that ‘taint necessarily natural to go two by two, but if we want to, it’s queerer than we might think.

All my brainiac friends don’t get excited. This ain’t about Judith Butler. 

There is one part of being a professor that I actually don’t mind: the annual review process. I also enjoyed (!) the Tenure & Promotion process a few years ago, which is very similar, just a little bit higher stakes. Am I a glutton for punishment? Do I also enjoy visiting the dentist or gynecologist? No, I think find the review process meaningful because, at least so far, when I have paused to give account of myself professionally, I have come out on the plus side. 

My friend Nichole, also an academic–and one whose good opinion I value and want to keep–helped me start the process this year. She has told me several times that she ought to hang out a shingle for all the counseling she gives me. I don’t argue with her. This time, I was bemoaning my lack of discipline and motivation for writing. “Whitlock,” she said, “what are you talking about? You spent a year interviewing people for your book. And you had an edited collection published this year!” I guess, I told her, I hadn’t thought about those. I tend to focus on the writing that I don’t get done. I wonder if other academics do that. I wonder if other women academics do it. It is a very prohibitive and debilitating habit. 

With that in mind, I approached my annual review, which this year must meticulously be entered into an online system. One good thing about having to enter each tiny part of publication information into separate fields is that you can’t miss what you’ve done! In the hope that I won’t lose sight of it this time and thereby break my nasty habit of null productivity (I made that up just now), here is a list of what I have done this year: 
I was invited to speak at TCU as part of the Green Honors Chair Lecture Series. I was awarded a sabbatical (see previous post). I chaired a dissertation committee and served as external member on two from Georgia Southern. I wrote a book review that I’m now revising, and I have one book chapter in press and one published. I wrote an invited afterword in a special edition of a journal. I was invited by the dean to give a lecture in her speaker series. I gave three conference presentations. I researched for a book. As far as service (the bane of most academics’ existence), I am associate department chair. I served on a department-level tenure and promotion committee and on a college-level one. I taught an online course for the first time (and liked it!). And: I started seminary at Emory’s Candler School of Theology and moved from my apartment into a bungalow in Atlanta. I started back to church and joined the choir. I made new friends and reconnected with old 
ones. 

All in all, this has been one of the best years I’ve ever had.