“I Can’t Believe We’re Still Protesting This!”: How the Lesbian-Feminist Embodies Our Way Forward
The paradoxical person of the Lesbian-Feminist exists as an intersectional being, living both within the world of the feminist movement and within the queer movement. The feminist movement seeks to deconstruct patriarchy and harmful gender binaries that have perpetually disenfranchised women. When s...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Sage
2024
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| In: |
Feminist theology
Year: 2024, Volume: 32, Issue: 3, Pages: 305-311 |
| IxTheo Classification: | CH Christianity and Society FD Contextual theology NBE Anthropology NBF Christology |
| Further subjects: | B
Theology
B Liberation Theology B Feminist B Queer Theory B the Women’s March B Feminist Theology B the Christian Church |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a The paradoxical person of the Lesbian-Feminist exists as an intersectional being, living both within the world of the feminist movement and within the queer movement. The feminist movement seeks to deconstruct patriarchy and harmful gender binaries that have perpetually disenfranchised women. When studying queer theory, it becomes clear that the main goal of the queer movement is to deconstruct binaries and gender roles in their totality. This project is unique as it attempts to identify the Lesbian-Feminist as the space in which both of these movements coexist.The Lesbian-Feminist is concerned with both bringing about the full equality of women and working for the full inclusion of LGBTQ people in politics, society, and the church. This research will be situated within the context of theological discourse as we think of the revolution in relation to the person and work of Jesus. Jesus dismantled unjust systems and harmful hierarchal power dynamics and, in doing so, showed us how to truly be the kin-dom of God on earth. Jesus exemplified justice, love, and radical equality, attributes that Christians do not always exemplify as they tend to perpetuate the dominant social structure with its leader, the white, heterosexual, Christian male. The work of the liberation theologian, specifically that of the queer or the feminist theologian, carries on the work of Jesus by continuing to dismantle and disrupt these dominant power structures and social constructions that exclude and deny the full humanity of anyone who is in the margins. Just as Jesus held full equality in divinity and humanity, the Lesbian-Feminist incarnates God’s presence in the world in both her queerness and her womanhood. It seems clear from the recent surge in misogynistic, crassly anti-woman rhetoric and behavior in our culture that there remains a significant amount of work to be done and that we do not live in a post-sexist society. The reaction and resurgence that was the 2017 Women’s March brings to light and rebels against all that seeks to keep us divided along lines of gender, race, and socio-economics. The March, as a gathering of the margins, was a chorus of voices making clear that we will not allow sexism, racism, homophobia, and xenophobia to turn this country backward. Therein lies the importance of the Lesbian-Feminist, that as an intersectional force bringing together two movements, she also brings together the entire revolution. | ||
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