Gloria Anzaldúa describing “the new Mestiza” in her book Borderlands/ La Frontera: The New Mestiza (1987).
She puts history through a sieve, winnows out the lies, looks at the forces that we as a race, as women, have been a part of. . . She reinterprets history and, using new symbols, she shapes new myths. She adopts new perspectives toward the dark-skinned, women and queers. She strengthens her tolerance (and intolerance) for ambiguity. She is willing to share, to make herself vulnerable to foreign ways of seeing and thinking. She surrenders all notions of safety, of the familiar. Deconstruct, construct. She becomes a nahual, able to transform herself into a tree, a coyote, into another person. She learns to transform the small “I” into the total self.
**In an interview in 1991, Anzaldúa elaborated:
Typically, for me, the “new Mestiza” is a kind of border woman who is able to negotiate between different cultures and cross over from one to the other and therefore has a perspective of all those different worlds that someone who is mono-cultural cannot have. And because she has that kind of perspective, tiene conocimiento: she has an understanding of what’s going on in all these different terrains. And so her interpretation is based on perceiving more about the different realities in this world than someone who is just mono-cultural…The new Mestiza for me is a feminist, is definitely a feminist, whether she calls herself that or not. And she’s different from the old mestiza because it’s no longer just a question of blood, it’s no longer a matter of one being Indian or black or Asian or Spanish; you may have those bloods and be raised in a white, middle-class world, or you may be a white woman but be raised in a Chicano community. So it goes beyond just the biological mestiza… there’s such a thing as a cultural mestiza. It’s a kind of consciousness.
From Dr. Wil Gafney, the author of Womanist Midrash (2017), in her podcast interview with Peter Enns and Jared Byas:
If you take seriously that women have heard throughout the centuries that what is masculine in some context is more closely identified with God, that what is feminine is other, and we even go back into church fathers like Tertullian for whom women were the devil’s gateway. I mean, there’s a whole lot of theological work that’s heavily invested in God being male and exclusively male. In fact, there’s a text that says men are the image of God and women are the image of man or something. That sets up a whole world of church and theology that marginalizes women. Yet for people who come out of the community that I did–the black church–for whom it really matters, what does the Bible say? It matters that the biblical text says repeatedly that God’s gender identity is complex. Binary language is used because the Hebrew Bible has two options. Masculine and feminine. But God is presented in a much more complex way. And that matters when we’re talking about people and hierarchy, particularly when those earthly hierarchies are entrenched in gender which is then claimed to be based on God and the Bible.
By Mx Chris Paige
Reading the Bible while transgender involves sorting through many distortions and biased assumptions that have been passed along, both through tradion and translation. Often critics are so confident in their bias that they aren’t even looking at the text. My book, OtherWise Christian: A Guidebook for Transgender Liberation, has only been out for a few months, so I am only beginning to encounter trolls, but I have already seen “conversations” devolve into “because I said so” non-arguments. Looking past the strident (and often ignorant) opposition is the first barrier to reading the Bible as a transgender-affirming ally. Continue reading
The Alternative Seminary, Transfaith,
and Germantown Mennonite Church
Invite You to
Intersectional Identities, Alternate Genders, and the Biblical Testimony of Eunuchs
Saturday, November 2
10:00 am – 12:00 noon
Germantown Mennonite Church
21 W. Washington Lane, Philadelphia
Mx Chris Paige (formerly publisher of The Other Side magazine) will present from their new book, OtherWise Christian: A Guidebook for Transgender Liberation. Drawing on 25 years of transgender-affirming scholarship, Chris will invite us to expand our understanding of the 50 explicit uses of the word “eunuch” in the Christian Bible (many of which are obscured in translation), as well as other likely or perhaps eunuchs such as Daniel, Shadrach, Meshach, and Abednego. In doing so, we will challenge one another to live more deeply into resistance from colonized gender ideology, white supremacy, and Christian empire. Continue reading
Biography as Theology from the Front Porch of Mother Ruby Sales (posted to Facebook August 28, 2019).
My story which is both a Black story and an American one. It is a story shaped by more than fifty years of watching and wading in the ebb and flow of White supremacy in America. It is the story of both a survivor and freedom fighter who has experienced the best and worst of America.
“They are bringing drugs and sending their criminals.”
“Go back to where you come from.”
“Go back to your crime ridden neighborhoods.” Continue reading
From the blog of Chanequa Walker-Barnes, author of the upcoming release I Bring the Voices of My People: A Womanist Vision for Racial Reconciliation. Walker-Barnes is a theologian and psychologist whose mission is to serve as a catalyst for healing, justice, and reconciliation in the Christian church and beyond.
People often ask me how long it takes me to write a book. That’s a hard question to answer. With both of my books now, I spend years living the book before I sit down to write the book. I spent 10 years immersed in the Christian racial reconciliation movement, from 2006-2016. From the beginning, I was plagued by “Yes, but” moments, but that didn’t stop me from being all in. I loved being in spaces where diverse Christians had honest convo about race and racism. I had only experienced that previously in Black church spaces. Continue reading