Theology in the Americas-The Structure of Women's Oppression in the United States

This essay continues the Theology in the America's conference in Detroit in 1975.  It focuses specifically on an article written by Mary Burke, who at the time of this writing was a staff member of the Center of Concern in Washington, D.C.

The word "oppression" in the title of Burke's article can be provocative.  I say this because it is somewhat of an aversion for us Americans to even begin to think that oppression of any kind can be found in such a "great and democratic" nation as ours.  We tend to think of ourselves as a people who are benevolent, charitable, caring, and kind.  Even the idea that violence exists in our nation will come as a shock to many.  But as African-American militant of the 1960's H. Rap. Brown said, "Violence is as much a part of America as cherry pie."  We tend to think of ourselves as peaceful, when in fact, violence is an institutionalized and systemic reality.  Burke points out that oppression of women in the U.S.A is also systemic and structural.

So the question would be "How are biblical interpretation and theological reflection carried out from a women's standpoint?"  Some might even ask if interpretation and reflection should be carried out from the standpoint of women.  This attitude is a reflection of an assumption that biblical hermeneutics and theological reflection from a masculine (white-middle class male) standpoint is the only universally valid way of doing biblical theology.  If theology is done from any other standpoint, it is considered secondary and even inferior to the traditional male-dominated theological perspective.

Burke writes, "This is a time of challenge and contradictions for women in the United States.  It is a time marked by both hope and fear_____hope that women will be able to build a movement that will contribute to the liberation of all women and men, fear that faced by the overwhelming pressures, women will settle for token changes that will further alienate them from each other and from other oppressed people and, in the long run, increase the restrictions and limitations all face (Burke in Eagleson and Torres, p.192)."

She then adds, "An overview of the condition of women in the United States leads to two general statements: (1) No matter what their status or position, women are oppressed. (2) Women, in addition, share in the privilege or oppression of the class and/or race to which they belong (Burke, p. 193)."

Burke's second point is very important because it points out the fact that some women experience the triple-layered oppression of class, gender, and ethnicity/race.   White middle-class women might be oppressed because of their gender, but then become oppressors of women who are of a different social class or ethnic/racial affiliation than them.  Their oppression might be of the benign non-intentional type in that they are not aware of the oppression of their economically poor sisters, or their sisters who are not Caucasian like themselves.  In either case, it is still oppression.

Just as Scriptures have been quoted to justify relegating people to an inferior position based on race and social class (slavery), the Bible and theology have been quoted to support the notion that women are an inferior breed of human beings that are made to "be seen and not heard." The Scriptures which speak about prohibiting female leadership in the Church, and about female subordination to male, have been not only quoted, but also manipulated and misused to justify oppressing and suppressing women.

Is it appropiate for women to interpret Scripture and carry out the theological task from their standpoint as women?   This Afro-Puerto Rican minister/theologian would respond with an astounding "Yes!" The creation narratives in the book of Genesis present the woman as a partner to the man, a status of equality.  Granted that sin brought about a disruption in ethnic/race, class, and gender relationships, but the theological thrust of the New Testament is the restoration of that equality in Christ who breaks down all types of barriers created by humans.  In Christ there is no East or West, and no female or male.  Subsequently, as ethnic/racial, and poor peoples read and understand the Gospel message from their social standpoint, women have the same right and privilege to not only understand, but also appropiate the Gospel message from their social location as an oppressed group.   Women who are members of the covenant community of faith have every right in the world to say "the hell with the patterns of male-dominated theology and Scriptural interpretation. We are oppressed and struggling for our liberation in the light of the Gospel."  Some may even want to add a phrase that was used after women in a certain denomination were ordained to the ministry "God is coming and she's pissed."  May all women, regardless of ethnicity/race or social class experience the liberating power of the Gospel and the transformation that comes through Jesus the Liberator.

In the Name of the Creator, and of the Liberator, and of the Sustainer, Amen.

Rev. Dr. Juan A. Ayala-Carmona

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