In an era marked by growing concerns over gender-based violence and the quest for nonviolent resistance, the interplay between religion, gender, and activism offers a complex and rich field of study. This session aims to unravel the nuanced ways in which religious traditions, gender identities, and acts of resistance intersect, focusing on the margins of society where these dynamics are most pronounced. Our discussion traverses various geographical and cultural landscapes to uncover the lived realities and theological challenges faced by women and gender-nonconforming people in their fight against structural violence and in their pursuit of peace and justice. The session also aims to foster a critical dialogue on new approaches to resistance, the role of religion in activism, and the ways in which precarity shapes the experiences of those living at the intersections of gender, sexuality, and religious identities.
This paper aims to critically engage with the narrative surrounding the tragic killing of Sr. Valsa John Malamel, a Thomas Christian nun, as explored in the 2013 Wall Street Journal (WSJ) publication *Crimes against Women.* This narrative dissects the brutal killing of Sr. Valsa John Malamel, a Thomas Christian nun, in Pachhwara village, Jharkhand, India, on November 15, 2011. The paper undertakes three objectives: introducing the incident, reviewing the decolonial discourse on “religious conversion,” and re-evaluating the event, focusing on illegal mining and the nun’s leadership against it. Emphasizing Sr. Valsa John's Thomas Christian identity, rooted in pre-colonial Eastern Christian heritage, challenges narratives conflating Christianity with colonialism. This study exposes the flaws in decolonial methods targeting Indian Christians as remnants of colonialism, advocating for an Eastern perspective and a focus on gender in the study of Christianity to decolonize misguided approaches.
During the mid-20th century, Methodism underwent a transformative period as women challenged traditional roles within the church. Jeanne Audrey Powers emerged as a pioneering figure, advocating for women's equality and redefining boundaries as a clergywoman. Powers spearheaded strategies and programs to address systemic injustices and promote women's leadership through multiple venues of the denomination. Through gendered initiatives, Powers empowered women and fostered greater representation. Her advocacy extended beyond gender equality, as she publicly identified as a lesbian clergywoman in 1995, challenging discrimination against sexuality fashioned out of theological fundamentalism and igniting a new wave of advocacy toward changing denominational polity around human sexuality. Powers's leadership reshaped Methodism, paving the way for historic milestones and advancing inclusivity within the church.
Creationist and complementarian positions assert that God’s vision of humanity has two distinct forms of personhood: male and female. Within this binary model, male and female may be created, but they are not necessarily created equal. However, the impact of such constructions of gender on identities which do not fit within the ’biological’ categories of male and female has received considerably less attention. How, then, do such theologies respond to identities which resist or transgress these dualistic boundaries?
Examining the dramatic rise in anti-trans legislation in the United States, this paper considers how theological applications of gender, language, and scripture can be shown to underpin political and social ideologies which relegate trans*persons, particularly trans*women, into positions of precarity. Considering the trans*misogyny evident in the positioning of trans*women as dangerous, deviant, and amoral, this paper explores how theological language might operate in creating and perpetuating gender-based violence.
This paper explores theological education as a methodological approach and academic discipline within practical theology, emphasizing its role in understanding and catalyzing transformation lived experiences and faith. Drawing from practical theology focuses on reflexive praxis, the research focuses on the teaching-learning environment of a theological school in Madagascar, contextualized within socio-political complexities. Employing critical qualitative research methodologies, practical feminist theology, and liberative transformative paradigms, the study assesses religious education’s alignment with a vision of justice and the efficacy of its practices. The paper advocates integrating theological inquiry with social scientific research methods, promoting dialogue, critical listening, and collective action toward justice within the theological school community. By bridging theory and practice in religious education, this research aims to foster positive societal change, with implications extending beyond geographical boundaries to address cultural and structural violence and advance justice globally.