{"@context":"http://iiif.io/api/presentation/3/context.json","id":"https://iastate.aviaryplatform.com/iiif/9882j68s63/manifest","type":"Manifest","label":{"en":["Ruether, Rosemary Radford, Women and Gender Liberation"]},"logo":"https://d9jk7wjtjpu5g.cloudfront.net/organizations/logo_images/000/000/004/original/ISULogo.png?1601681107","metadata":[{"label":{"en":["Preferred Citation"]},"value":{"en":["Women and Gender Liberation. Iowa State University Lecture Series (RS 8/6/53). Special Collections and University Archives, Iowa State University Library, Ames, Iowa."]}},{"label":{"en":["Publisher"]},"value":{"en":["Iowa State University. Special Collections and University Archives"]}},{"label":{"en":["Rights Statement"]},"value":{"en":["There are no restrictions on access. (access)","This item is protected by copyright and/or related rights. You are free to use this item in any way that is permitted by the copyright and related rights legislation that applies to your use. 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working.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=10.08,11.909"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/3","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(people chattering)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=11.909,14.909"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/4","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Good evening.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=29.82,30.653"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/5","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Welcome, oh, this is a lovely mic.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=32.67,35.183"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/6","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e Yeah, you can sure hear me, I'm sure.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=37.77,39.793"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/7","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e Welcome to the lecture that you're going to hear tonight.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=41.12,44.3"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/8","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"It's sponsored by the Lectures 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afterwards,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=56.69,59.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/13","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in the Campania room to which you're all invited.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=59.7,62.663"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/14","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Our speaker tonight is Rosemary Radford Ruether.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=64.77,68.773"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/15","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dr. Ruether was educated in Claremont, California","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=70.1,73.92"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/16","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"where she went to 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one.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=199.497,201.913"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/55","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Another one is \"Mary, The Feminine Face of the Church\".","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=202.85,207.85"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/56","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And the one that's just out,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=207.884,208.82"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/57","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that we need to plug a little,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=208.82,210.44"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/58","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"is \"Women of the Spirit\",","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=210.44,213.38"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/59","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which traces the ways","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=213.38,214.59"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/60","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in which women have played leadership roles","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=214.59,218.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/61","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in religious organizations.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=218.13,219.643"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/62","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I think that's about enough to say for introduction.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=223.47,226.3"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/63","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Let me again, thank the Lectures Committee","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=226.3,229.12"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/64","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and the Religious Studies and Women's Programs Studies","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=229.12,231.51"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/65","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for sponsoring the lecture","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=231.51,233.38"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/66","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and remind you, again, of the reception","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=233.38,235.69"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/67","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in the Campania room, afterwards.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=235.69,237.63"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/68","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dr. Ruether.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=237.63,239.09"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/69","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(audience clapping)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=239.09,242.173"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/70","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e I have something of a lousy cold","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=247.9,250.32"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/71","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"from coming from trying to pretend it was spring,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=250.32,253.06"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/72","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and I could run my red setter on the beach,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=253.06,255.28"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/73","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"only the beach was covered with snow and not sand,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=255.28,257.43"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/74","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and I caught a cold, so.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=257.43,259.2"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/75","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I've been trying to get my sinuses functional.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=259.2,262.563"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/76","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I want to give a somewhat wide-ranging view, tonight,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=265.81,270.34"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/77","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"first of all,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=270.34,271.51"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/78","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"talking about the biblical and theological basis","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=271.51,276.23"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/79","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for appropriating Christianity","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=276.23,278.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/80","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as a theology for feminism.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=281.011,283.17"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/81","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And then secondly,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=283.17,284.1"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/82","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"talking about what kind of social vision","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=284.1,287.37"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/83","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"would be adequate to liberation of women.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=289.09,291.913"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/84","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So, first of all, I want to talk about","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=292.9,295.73"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/85","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"what is the biblical basis for feminism.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=295.73,300.73"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/86","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"You know, in what respect or to what extent","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=300.74,303.22"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/87","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"can we really claim feminism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=303.22,305.55"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/88","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as a part of the biblical perspective?","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=305.55,307.603"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/89","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I think,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=309.13,309.963"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/90","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"there's a lot of problems with the Old Testament,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=311.7,316.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/91","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which in many ways, of course,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=317.61,319.26"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/92","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"is very much the basis for liberation theology.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=319.26,321.697"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/93","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And as in liberation theology,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=321.697,323.943"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/94","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"one draws very much on the prophets","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=325.25,328.28"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/95","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"because the prophets are very much the enunciators","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=328.28,330.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/96","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of kind of socially critical theology","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=330.81,333.74"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/97","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that sides with the oppressed people,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=333.74,338.3"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/98","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the poor, the oppressed nation and so on.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=338.3,341.083"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/99","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And so you do have in the Old Testament","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=342.275,344.84"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/100","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"or the Hebrew scripture,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=344.84,346.1"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/101","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"a very powerful basis for liberation theology","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=346.1,350.82"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/102","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"directed 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oppression","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=358.98,360.65"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/105","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"tends to be limited pretty much to these perspectives.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=360.65,364.583"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/106","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"It's limited, pretty 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elite","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=370.43,372.2"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/109","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and also the oppression of the small nation","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=372.2,374.77"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/110","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"by the great imperial powers.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=374.77,376.763"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/111","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And this critique of oppression is never explicitly applied,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=377.94,381.743"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/112","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"at least as far as I can 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equality,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1713.87,1716.42"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/535","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which is the norm","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1716.42,1718.39"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/536","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for critiquing unjust social 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nature.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1722.8,1725.3"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/539","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So nature is used as a norm of equality.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1725.3,1728.44"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/540","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We hold these truths to be self-evident,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1728.44,1730.92"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/541","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that all men are created equal.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1730.92,1733.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/542","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"That's a very interesting 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domination.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1767.41,1770.15"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/555","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So all humanity is created equal,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1770.15,1772.29"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/556","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"endowed by their creator with certain inalienable 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a","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1815.57,1818.647"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/569","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"biblical perspective","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1821.11,1822.32"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/570","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and the prophetic messianic 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feminism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1827.3,1829.67"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/573","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"or for any other kind of social injustice,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1829.67,1833.853"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/574","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"when it is interpreted in such a 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women.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1881.58,1882.86"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/587","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Now it's obviously,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=1882.86,1884.454"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/588","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that men have gotten a bit more 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family","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2758.41,2761.8"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/860","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in more more integrated and flexible kinds of patterns.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2761.8,2765.033"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/861","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So that gets us into","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2766.64,2769.14"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/862","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"some much more far-reaching questions","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2770.07,2772.6"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/863","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of social and economic redesign of our society.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2773.49,2777.003"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/864","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So those are kind of three dimensions","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2778.87,2780.58"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/865","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of what it would mean to overcome sexism,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2780.58,2782.69"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/866","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but I have yet, two more dimensions,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2782.69,2784.96"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/867","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that I would like to mention.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2784.96,2786.79"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/868","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Fourthly, I think that any concern with sexism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2786.79,2790.12"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/869","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"must be concerned with the liberation of all women.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2790.12,2795.023"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/870","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Now, that might seem to be kind of obvious","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2796.34,2798.56"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/871","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and yet, it really is not obvious in most 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women,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2805.43,2806.8"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/874","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we have to be concerned about the way in which sexism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2806.8,2810.04"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/875","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"functions socially as a substructure","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2811.25,2816.02"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/876","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"within the structures of class and race","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2816.02,2820.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/877","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and where sexism is not just sort of floating out 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men...","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2826.97,2828.67"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/880","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Great historical oppression of men by women.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2829.67,2832.12"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/881","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I think feminism often 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substructure","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2835.69,2839.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/884","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in which all women are, to a certain extent,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2839.33,2842.21"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/885","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"marginalized as sex objects, as wives, as mothers.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2842.21,2846.73"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/886","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"But this marginalization takes place","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2846.73,2848.79"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/887","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as a substructure within the larger 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race...","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2859.92,2862.93"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/892","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Uh, the common elements of sexism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2862.93,2864.77"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/893","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"are experienced very differently,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2864.77,2866.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/894","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"depending on whether you happen to belong","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2866.61,2868.27"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/895","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to the dominant race and class","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2868.27,2869.89"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/896","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"or the subordinate race or class.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2869.89,2871.733"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/897","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"You know, sexism for poor women,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2872.69,2874.21"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/898","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"is a different animal that sexism for rich women.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2874.21,2876.863"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/899","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And it is, I would 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know,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2911.0,2913.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/910","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the one great historic oppression.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2913.05,2914.95"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/911","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So I think that, that very much 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race,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2921.0,2923.79"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/914","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"whose concerns tend to be encapsulated","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2925.33,2928.89"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/915","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"within the class privileges of the dominant class and rich.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2928.89,2932.363"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/916","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"In other words, one talks about equality","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=2934.2,2937.23"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/917","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in tenure for 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society","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3119.23,3121.63"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/980","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of the original national culture.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3124.29,3127.44"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/981","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I think, 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restoration","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3131.29,3133.84"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/984","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of patriarchy model.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3133.84,3135.303"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/985","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So I think that, you 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people","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3139.37,3141.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/988","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but they also have to be concerned about","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3141.81,3143.63"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/989","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"how they, as women, are marginalized","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3143.63,3145.62"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/990","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and oppressed within that people.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3145.62,3147.27"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/991","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And if, you know,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3149.51,3150.343"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/992","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"if their man gets kicked by the boss,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3150.343,3152.41"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/993","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"their man also comes back and kicks them","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3152.41,3154.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/994","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and they have to deal with both of those.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3154.7,3156.963"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/995","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"You know, if they're going to liberate themselves","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3157.87,3159.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/996","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as well as their people.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3159.61,3160.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/997","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So anyways, what I'm saying here is that","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3161.85,3164.11"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/998","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"any kind of really adequate perspective on feminism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3164.11,3168.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/999","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"really has to deal with sexism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3168.7,3172.07"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1000","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"across race and class lines","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3172.07,3174.55"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1001","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and it must be very alert to the 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race.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3180.02,3181.813"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1004","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And then finally,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3183.58,3184.743"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1005","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I think that a theory of sexism,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3185.887,3189.5"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1006","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of liberation for sexism","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3189.5,3192.26"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1007","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"must also deal with ecology.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3192.26,3194.39"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1008","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Now, that that may seem like a kind of a startling leap.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3194.39,3197.19"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1009","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"You know, that somehow,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3199.3,3201.35"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1010","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the relationship of social domination of male and female","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3201.35,3206.22"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1011","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"has certainly been symbolically related","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3206.22,3208.57"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1012","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to the domination of humanity over nature.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3209.838,3213.09"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1013","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Because, of course, it has never been really humanity","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3213.09,3215.26"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1014","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that dominated nature,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3215.26,3216.41"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1015","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"it has been the male ruling class","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3216.41,3217.493"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1016","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that has dominated both women, workers and nature.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3217.493,3220.77"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1017","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So social domination and domination of nature","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3220.77,3223.24"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1018","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"are very much integrated","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3223.24,3225.2"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1019","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in the structures of our historic society.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3225.2,3228.343"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1020","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And if we are to really sort of, quote, unquote,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3229.18,3231.52"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1021","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"end the rape of nature,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3231.52,3232.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1022","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we really have to start reconstructing our social design,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3232.7,3236.96"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1023","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"our new social 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relationships","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3243.08,3247.82"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1026","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to our mother, the Earth,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3247.82,3249.25"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1027","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"rather than in exploitative relationships.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3249.25,3253.08"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1028","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I think that one cannot","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3253.08,3255.48"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1029","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"really create new harmonious relationships","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3255.48,3257.88"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1030","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"with the Earth without really dealing with","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3257.88,3260.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1031","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"social domination","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3261.83,3263.28"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1032","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as the social framework within which","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3266.513,3268.23"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1033","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the domination of nature takes place.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3268.23,3270.323"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1034","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Okay, that's it.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=3273.66,3274.593"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1035","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(audience 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[Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28985/annotation/1036","type":"Annotation","motivation":"subtitling","body":{"type":"TextualBody","value":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/028/985/original/AV168055_Women_and_Gender_Liberation_a.vtt?1622850130","format":"text/vtt","language":"en"},"target":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/028/985/original/AV168055_Women_and_Gender_Liberation_a.vtt?1622850130"}]},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28986","type":"AnnotationPage","label":{"en":["AV168055_Women_and_Gender_Liberation_a.txt [Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783/transcript/28986/annotation/1037","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"- Looks like it's working. Good evening. Welcome, oh, this is a lovely mic.\r\n\r\n- Yeah, you can sure hear me, I'm sure.\r\n\r\n- Welcome to the lecture that you're going to hear tonight. It's sponsored by the Lectures Committee of the GSB by the Religious Studies Program and the Women's Studies Program. There will be a reception afterwards, in the Campania room to which you're all invited. Our speaker tonight is Rosemary Radford Ruether. Dr. Ruether was educated in Claremont, California where she went to Scripps and then onto Claremont Graduate School, getting a PhD in classics and patristics, study of the ancient world and the early church. She since branched out into a number of areas including social theology and women's liberation. Her topic for this evening is \"Women's Liberation, \"a Christian Perspective\". Dr. Ruether brings an interesting background to her topic. Her heritage is Roman Catholic. She teaches in a Protestant seminary. And she has at least one uncle by marriage, who's Jewish. She's currently Georgia Harkness Professor at Garrett-Evangelical Theological Seminary in Evanston, Illinois, near Chicago. And also, does a little bit of teaching at a Catholic school called Mundelein. Before that, she taught at Howard University's Seminary, which is a predominantly black school. She writes lots of books and I just had a great deal of fun reading one she wrote back in 1970, called the \"Radical Kingdom\", that reviews a whole host of ways of looking at the kind of world to come, the kind of future world that is, the Puritans are looking for, the liberals are looking for, the Marxist are looking for, the theology of hope is looking for and so on. I found it a very fascinating book. She also has written books related to the women's liberation, kind of theme, particularly of late. \"New Woman, New Earth\", is a recent one. Another one is \"Mary, The Feminine Face of the Church\". And the one that's just out, that we need to plug a little, is \"Women of the Spirit\", which traces the ways in which women have played leadership roles in religious organizations. I think that's about enough to say for introduction. Let me again, thank the Lectures Committee and the Religious Studies and Women's Programs Studies for sponsoring the lecture and remind you, again, of the reception in the Campania room, afterwards. Dr. Ruether.\r\n\r\n- I have something of a lousy cold from coming from trying to pretend it was spring, and I could run my red setter on the beach, only the beach was covered with snow and not sand, and I caught a cold, so. I've been trying to get my sinuses functional. I want to give a somewhat wide-ranging view, tonight, first of all, talking about the biblical and theological basis for appropriating Christianity as a theology for feminism. And then secondly, talking about what kind of social vision would be adequate to liberation of women. So, first of all, I want to talk about what is the biblical basis for feminism. You know, in what respect or to what extent can we really claim feminism as a part of the biblical perspective? I think, there's a lot of problems with the Old Testament, which in many ways, of course, is very much the basis for liberation theology. And as in liberation theology, one draws very much on the prophets because the prophets are very much the enunciators of kind of socially critical theology that sides with the oppressed people, the poor, the oppressed nation and so on. And so you do have in the Old Testament or the Hebrew scripture, a very powerful basis for liberation theology directed toward the poor and the oppressed nation. But the critique of oppression tends to be limited pretty much to these perspectives. It's limited, pretty much, to the critique of the oppression of the rural poor by the urban elite and also the oppression of the small nation by the great imperial powers. And this critique of oppression is never explicitly applied, at least as far as I can tell, to women and slaves, in the Hebrew scripture. And I think in this regard, we have to be really aware of the contextual nature of all liberation theologies. In other words, liberation theologies tend to be done in a certain social context, whether that be feminism or black theology or whatever, and therefore, tend to be very aware of the sort of oppression of which is on top of you, but often, kind of unaware of the oppression that you're on top of. And I think that, that kind of limitation is revealed in the prophetic texts of the Old Testament. In other words, that the prophets of the Old Testament, precisely as rural Hebrew males, you know, develop a very powerful theology of liberation and a critique of oppression. But they tend to apply that only to the oppressions that they are aware of. In other words, the oppression of the rural poor by the urban elite and the oppression of the small nation by the great empires. And that's where you have powerful language in the Old Testament. But they do not apply it to the oppressed people within the Hebrew patriarchal clan itself, namely women and slaves, who really are never very explicitly dealt with as oppressed people. I think you do have the beginning of a new perspective in the New Testament where the themes of an equality in Christ, a new humanity in Christ that overcomes the divisions of class, race and sex. It overcomes the division of male and female, Jew and Greek, slave and free, is enunciated and is sort of explored, I think, in the early sociology of the church. But this new perspective in the New Testament, I think, is very quickly covered over. It remains ambivalent. And by the last stage of the formation of the New Testament tradition, it has come to be counteracted by another tradition that tends, very much, to reintegrate Christianity into the established social structures and to validate the headship of men over women, of masters over slaves and so on. So I think you have the beginnings of a theology of equality, but one that that doesn't carry through as a clear perspective, in the New Testament. Now, within the women's movement today, or that part of the women's movement that's interested in religion and certainly, not all the women's movement is very interested in religion. You do, I think, today, have a certain branch of the women's movement that's very interested in a feminist spirituality, but has come to be convinced that the Jewish and Christian tradition cannot be the base for the liberation of women. In other words, the Jewish and Christian tradition are irredeemably sexist. In other words, they have taken this kind of aspect of the Jewish and Christian tradition of a male god and male headship of creation and so on, as really the exclusive message of these religions and these religions are really created, essentially, to validate and sacrilege male domination, and therefore, they can never be a basis for the liberation of women. And women must, therefore, turn to an alternative spirituality, an alternative source of religious experience that comes from female experience, from symbol systems rooted in female body cycles and so on. In other words, the mother goddess, not the father god, separatist women's community, rituals of solidarity rooted in female body cycles and so on. That kind of movement would be exemplified in movements such as, the WomanSpirit's magazine and so on. So I think you do have a very strong challenge to any kind of feminism that claims to be rooted in the Christian tradition from that direction. I personally am sympathetic to many of the things that are being done in the feminist spirituality movement, but I find it inadequate for several reasons. First of all, I find that, unconsciously, the kind of models that are used in the women's spirituality movement are encapsulated within what I see as 19th century romanticism. In other words, the dualism of civilization against nature, masculinity being related to some kind of alienated technological society and female in this is related to nature. And therefore, tends to create a kind of feminism that is a kind of separatist primitivist feminism, you know, kind of going out into the old counter-cultural, self-subsistence form, you know. And I think that's a real good formula for powerlessness, as well as some other problems. I think also, much of the kind of assumptions about the ancient goddesses over against the patriarchal God and so on, is not convincingly related to history at this point, that it's not really clear that the ancient goddesses were the base for some kind of feminist civilization, that history seems to be a little bit more complicated than that. So at this point, there are many aspects of that particular movement that are not fully satisfying to me. And yet, I do think that what they're doing ought to be validated as sort of a part of some kind of new solution. In other words, that by really exploring the suppressed symbols that would come from women's experience and women's, you know, body relationships to the cosmos and so on, I think we might really provide elements that might make up what I would regard as a kind of new integrated culture for a new humanity. But I'm basically looking for an integrated vision that would transform the male dualisms of masculinity, femininity, civilization and nature into kind of a new wholeness rather than just sort of reversing those male dualisms from the masculine to the feminine side. So I'd like to turn to the question of the extent to which or the appropriateness of claiming the biblical tradition as a base for feminism. It seems to me that the basic pattern of a liberation theology is a pattern that is rooted in the prophetic messianic tradition. And this prophetic messianic tradition has given us a certain kind of ideological pattern of what liberation means. In other words, that it assumes a concept of humanity, defined by original justice, the original egalitarian potential of humanity. It sees this having been distorted, destroyed, covered over in some way by historical alienation. And it looks forward to some future transformation that restores and recreates the possibilities, the potential for justice that would fulfill the authentic humanity. I think that's a kind of basic prophetic messianic pattern which is rooted, fundamentally, in the scriptural tradition and has been the basis for all Western secular liberation theories. And therefore, much of a feminist liberation thought, even when it is not explicitly Christian, nevertheless follows the same basic liberation pattern whose roots are found in the biblical prophetic messianic tradition and are not fundamentally found in any other religious pattern, including the religion of the ancient goddesses. So that, inappropriating this pattern of thought and naming it as biblical, one simply, I think, accurately names one's own actual sources for this pattern of thought. So, first of all, the basic liberation pattern which I think all secular theories of liberation including Marxism have used is one rooted in a particular tradition, namely, the biblical tradition. And feminism appropriates this and applies it, specifically to women. But secondly, the New Testament, I think, does explicitly apply this pattern to women, in speaking about a new humanity in Christ, a new equality in Christ that overcomes the divisions of class, race and sex, that in Christ, there's neither male or female, slave nor free, Jew nor Greek, so that you do have a basis in the New Testament, itself, for applying this to women. And that we can see the early church clearly engaged in a kind of struggle over the radical social implications of this concept of equality in Christ, unable to really encompass this idea in their own social contexts and falling back on traditional hierarchy, social hierarchies of class, sex and slavery. But nevertheless, this liberation theme is very clearly carried by the Christian tradition, carried by minority movements within the Christian tradition during the period of classical Christianity and then emerging in the 18th, 19th century in secular theories of social redemption. So you know, it has been Christianity and then it's sort of, it's secular stepchildren so to speak, that has been the roots of modern Western concepts of liberalism, liberation, the creation of a new society and so on. Now, if we look at, if we then ask ourselves, you know, what happened to this theory of women's equality in Christ for, you know, 17th centuries or something. You know, was this idea just kind of enunciated sort of briefly, had a kind of little flicker in the New Testament and then just kind of completely disappeared? Or is there some kind of continuous tradition that carried this theory within historical Christianity? And I would say, that there has been a theological tradition that has carried this theory of women's equality in Christ through the centuries of classical Christianity, but it has carried it within a peculiar interpretation that arose in the later New Testament and early church period that both preserve the idea that women and men became equal in Christ, but preserved in such a way as to kind of cut off the possibility of it having really radical, social implications. And I'll try to explain what that was. In other words, you had developed in Paul and then, sort of, further enunciated in the theology of the early church, a certain kind of anthropology which really distinguished redemption in Christ from the order of creation. In other words, the order of creation came to be confused or identified with the social hierarchies. So the domination of men over women, the domination of masters over slaves, was seen to be the order of historic reality. And certainly, the domination of men over women was seen as the order of natural reality. And this was sort of identified with the order of nature. And the equality of Christ was then identified with some kind of new humanity that would arise only by transcending the order of nature. Well, how do you transcend the order of nature? Basically, you transcend it by jumping out of your body. In other words, the equality, you know, equality of men and women was associated with transcending sexual roles and transcending sexuality. It came to be identified with celibacy. It was only by transcending the male and female sexual roles and becoming virgin that you anticipate this new humanity beyond creation where there will be neither marriage or giving in marriage and men and women will be equal and so on. And so, the idea of equality of Christ tended to be carried, on the one hand, by monastic movements, although kind of truncated because the celibacy for men came to be identified with the clergy but not for women. And on the other hand, was sort of radical apocalyptic, agnostic sex that often believed that the true Christian should all be celibate and within this framework, men and women would be equal by transcending their sexual roles. And that concept didn't simply exist in the fourth century, even in the Middle Ages, you find that kind of theory coming all the way down as late as the Shakers of the 19th century. Whereas you have, in the Shaker movement, a very interesting movement, which very much believes that God is male and female, that there must be a kind of equal dual order of humanity as male and female. And that redemption can only be completed when there is both a masculine and a, both a male and a female messiah. So they believed, you know, in the androgenous nature of creation and redemption, but they appropriate this only within the framework of celibacy. It's only by transcending sexual role that you've come into this humanity of the equality of men and women. So even as late as the 19th century, you have theories of equality of men and women, but being still within this framework of a celibate transcendence of the order of nature. So what I'm saying is, is that you had a certain theology annunciated of equality of men and women in Christ. But as long as the idea of being in Christ was understood as being outside of nature, this concept of equality of Christ became a sort of escape out of society, rather than a way of turning back and transforming the structures of society. And as long as you had that kind of theology, the concepts of equality in Christ were really prevented from being a social theology. Okay, a social theology, I think, only really arises when you create a new interpretation, a kind of new sorting out of the prophetic messianic pattern, a new sorting out of that, which relates redemption in such a way as to integrate it into the doctrine of creation, rather than enunciating a doctrine of redemption that basically negates or transcends creation. And this kind of re-interpretation, which I think, I mean, it is an interpretation that only really develops explicitly in the late 18th and 19th century. And yet, I think we can, I would plausibly claim that it is a better interpretation of the biblical doctrine of creation and anthropology than this classical dualistic model that I've just discussed. This interpretation of the prophetic messianic model essentially recognizes the distinction between creation and historical society. In other words, it overcomes the tendency of most of classical Christianity to confuse the order of nature with the social hierarchies of society, which of course, had been the whole classical problem of confusing the social hierarchies of society with the order of nature, so that male domination was regarded as the order of nature and so on. That in this re-interpretation of the prophetic tradition, as I said, that develops in the late 18th and 19th century, you differentiate nature from historic society. You talk about nature as being the original potential for equality, the original potential for justice, not necessarily assuming that there was some kind of perfect humanity back there at the beginning. Talking about original nature, as I said, as the potential for equality, the potential for justice, and then, differentiating that from historical societies in which humanity has become alienated from its original potential and has set up systems of domination oppression, set up systems of social hierarchy, in which some people have undue privileges and other people have their humanity, their full potential for humanity stolen from them and so on. In other words, systems of sexism, of slavery, of racism and so on. So that these are no longer confused with God's order of society, but are recognized to be systems of human injustice. In other words, sexism is named as sin for the first time instead of being named as divine law. That's fairly a significant change. And then once you kind of name sexism as sin, rather than as divine law, then you could really start thinking of redemption as the restoration of nature, rather than the transcendence of nature, the restoration of this original potential for justice, for equality, in some kind of new humanity and new society. And it's within this interpretation of the biblical prophetic perspective that for the first time, redemption, well, I think this is true in the Hebrew scripture, but it becomes, again, within Christianity, a social historical project. Redemption doesn't take you into a kind of a flight outside of nature, but instead, becomes a kind of base for transcending, I mean, for transforming the structures of society and history in the direction of a new, just society. And it's that interpretation, as I said, of the biblical prophetic perspective, that becomes the base for modern liberation movements, of feminism, of abolitionism, socialism and so on, all basically use that kind of pattern. If you're trying to figure out what I'm talking about, I would point you quite simply to the Declaration of Independence, which essentially follows in a in a liberal framework, that same pattern. In other words, the Declaration of Independence assumes some kind of original potential for equality, which is the norm for critiquing unjust social structures and reforming society, according to the pattern of, quote, nature. So nature is used as a norm of equality. We hold these truths to be self-evident, that all men are created equal. That's a very interesting statement. And it's very true that that phrase, man, comes to be used for white property males. But the potential in that statement, of course, is to define humanity, all humanity as created equal. So, in other words, what I'm trying to point out is that the doctrine of creation here, the concept of creation is used as a norm of equality by which you then critique historical structures of domination. So all humanity is created equal, endowed by their creator with certain inalienable rights, among those be life, liberty, pursuit of happiness. And so when historic societies arise, which take away those, then you have a right to a revolution, which restores them. So here for the first time, creation or nature is used as a critical norm for overthrowing structures of denomination and creating new equality rather than using nature as a validation of hierarchy. Okay, so what I've tried to do in this first part is show you the roots of concepts of liberation in a biblical perspective and the prophetic messianic perspective, but showing that that only really becomes a social theology for feminism or for any other kind of social injustice, when it is interpreted in such a way as to integrate redemption with the restoration of nature rather than turning it into a flight from the world. Okay, secondly, what I'd like to talk about or turn to is what do we really mean by liberation from sexism? Now, what I'm basically assuming here is that liberation from sexism is not simply women's liberation. Liberation from sexism is the liberation from sex stereotyping and the development of partial humanities for both men and women. Now it's obviously, that men have gotten a bit more privileges out of that than women have, but nevertheless, sexism is something that truncates and divides the human potential of both men and women. And so human liberation, what I'm talking about as liberation from sexism is a human liberation from sexism for both men and women. And I think that there are many dimensions that have to be dealt with, many sort of, you know, starting with the kind of small circle and then recognizing larger and larger circles, many encompassing dimensions of what it would mean to be liberated from sexism. And I'd like to just kind of enumerate some of those. First of all, I think the liberation from sexism means a liberation from psychic dualism and complementarity as a kind of theory of the self. In other words, that we must be liberated from a kind of theory of the self, which really talks about intellect, reason, thinking and so on as though these were, it talks about consciousness as though these were masculine properties and talks about the body, feeling, intuition, emotion and so on, as though these were female properties. And then constructs the kind of hierarchical model of the self, in which the masculine properties are to rule the female qualities. In other words, a kind of model of the self really based on sexual domination, subordination. I think that's a model of the self that we have very much inherited from the classical world. And even when you get into people, like Jung, who talks about the androgyny of the self, everybody has both masculine and feminine. Nevertheless, the whole concept of androgyny is still based upon this naming of some properties as masculine, others feminine, and then sort of setting up a kind of hierarchical structure of the self. Structure of social dualism, that biologically speaking, the capacity to both think and feel is something that men and women are equally endowed with, that women do not have any particular edge on one kind of property or men have another, except and so far as we have been socially conditioned in this way. Some of the recent studies that have been done on the brain, as you may well know, show that there's, it's very likely that many of the qualities that have been traditionally named as masculine are rooted in the left side of the brain, which controls the right side of the body and vice versa, the qualities of intuition, artistic, spatial capacities and so on, are rooted in the right side of the brain, which govern the left side of the body. But men and women, both have two sides of a brain, right? In other words, women do not have one side of a brain and men, another. But what you do have, of course, is a very great capacity within human socialization to train leadership classes to specialize in one side of the brain and then leave, suppress and subordinate people to sort of be deprived of the one side of the brain and to, therefore, specialize in the other side. And so, I think you have rooted in that structure, the capacity to socialize people in alternative kinds of psychology, which have not only stereotyped men and women, but have typically also been the stereotypes of dominant and subordinate, social groups, generally. That's why, you know, blacks and folks like that are also seen as sort of intuitive and can't think very well and so on. And so I think we have to be liberated from that kind of psychic dualism, as a theory of the self. We really have to become integrated people within ourselves, being able to really both think and feel, but think and feel in a much more mutual sort of way, you see, not a way in which you think you rule the feeling or vice versa. And I think part of that is that we have to stop naming the psychic capacities as masculine and feminine. You know, as long as you keep on naming, thinking as masculine and feeling as feminine, you're going to still be setting them up in the same framework. So I think we need a psychology of human wholeness that creates a much more, a much more mutual dialectic of thinking and feeling. And I think that that kind of psychic wholeness, of course, has to be really related, socially to a new mutuality between men and women, a new mutuality between men and women as whole persons, in which men and women, as people who really develop all sides of their personalities, and I'm deliberately, you know, avoiding the word androgynous, which still has this notion that you're kind of pasting masculine and feminine qualities together. That two human beings who really develop all sides of their personality could then relate to each other in much richer and more whole ways, that it's not just, you know, thinking men relating to feeling women, but it could be the other, that men could help women feel and women could help men think. And that not all patterns of relationship have to be, have to men to women, you know. You can have relationships with men to men and women to women, who also are holistic relationships. So I think we need to kind of get over this notion that you get to a whole person by putting these two half-asses together. You know, really, a much richer concept of human relationship, based on mutuality of whole persons, rather than complementarity of half people. Now, I think that that kind of new mutuality of persons and specifically male and female persons, is in fact, not possible without, is not possible simply on a private basis. It's not possible simply on the basis of men and women in their bedrooms and living rooms and so forth, constructing a new mutuality between themselves, but fundamentally, the new mutuality of men and women has to be related to overcoming the social dualisms of male and female roles and specifically, the social dualism of work and home. Because it is this social dualism, social economic dualism of male and female roles, which is in fact, the socioeconomic base of psychic dualism. I mean, that's what psyche dualism is for. It's you condition people that way in order to function in these socioeconomic roles. And so, you really have to kind of deal with the socioeconomic base of psychic and interpersonal sexism. And the social economic base is one that essentially segregates women in a domestic support system and... Leaves the running of the dominant, political, military and economic world to men. And even when women are, so-to-speak, allowed out into the world, allowed out into the work world, they're allowed out into it, only on the assumption that they still carry all the domestic support, structures, more or less, by themselves. In other words, women are allowed to work if they can also manage to do all the domestic stuff, as well. That's kind of how they earn their right to work. And as long as the liberation of women is the liberation of women to have a 36-hour day. While the male work structure and male work space remains, essentially, unchanged, all the theories of liberation of women that operate on a purely civil libertarian model are deemed, are really doomed to failure or they're doomed to be only an elitist kind of liberation, where as a small number of highly educated women who have domestic help, a lot of money, or have decided not to marry, not have children, are the people who can take advantage of that. But the norm, you know, the normal women are simply still trapped in an economic dualism that really prevents them from taking advantage of these supposed rights that they have to access, to professions and so on. So I think in talking about a new mutuality of roles, we have to really take seriously, what it would mean, to allow women equal access to the male world. And that is not possible so long as the male world retains its, basically, its same structure and asks women to simply adapt to the male world, but never adapts the male world to females. In other words, it's not enough simply to sort of start collectivizing some of women's work, for example, by daycare, in order to free women to go to work, if the male work day and male work space remains essentially unchanged. There must, fundamentally, be a kind of mutual adaptation of the domestic roles, the private roles, and the work spaces and time slots. A mutual adaptation, which of course, first of all, recognizes that the family roles, the child-raising roles and so on, are not women's work nor is the work of the world, male work. That once we become convinced that both of those realms should be inhabited equally by men and women, then we have to really engage in some very far-reaching, restructuring of the whole relationship of collectivized society to the family. And I could suggest, you know, some beginning thoughts along that line just to kind of spark your imagination. In other words, that one would, for example, not merely have some kind of collectivized childcare, but you would have collectivized childcare that is run by both men or women and might be located physically in the workplace rather than in the neighborhood, so that father or mother might take the children with them to work. And the children would have their nursery school near where their father or mother is working and that would allow the children to share rest periods with parents and go home with them and stop off for some things along the way and share much more family time that is usually used trying to get, you know, drop children off someplace. A much more creative kind of integration of work and home spaces that allow both men and women to move much more flexibly back and forth between the two. Some of these kinds of things, I think will be necessary if we really get serious about allowing both men and women to share equally the roles of parenting and family. And I think that's only possible if we really break down and rearrange the patterns of work, which really make that impossible. In other words, these spaces are interrelated and you can't create equal roles of parenting without really redesigning the structures of work and relating those to the structures of the family in more more integrated and flexible kinds of patterns. So that gets us into some much more far-reaching questions of social and economic redesign of our society. So those are kind of three dimensions of what it would mean to overcome sexism, but I have yet, two more dimensions, that I would like to mention. Fourthly, I think that any concern with sexism must be concerned with the liberation of all women. Now, that might seem to be kind of obvious and yet, it really is not obvious in most feminism because in order to be concerned with the liberation of all women, we have to be concerned about the way in which sexism functions socially as a substructure within the structures of class and race and where sexism is not just sort of floating out there as some kind of great historical oppression of men by women, of women by men... Great historical oppression of men by women. And I think feminism often errors in talking about it that way. Sexism functions socially as a substructure in which all women are, to a certain extent, marginalized as sex objects, as wives, as mothers. But this marginalization takes place as a substructure within the larger structures of the domination of the rich over the poor, whites over blacks and so on. Now this means that sexism, as a substructure within every class and race... Uh, the common elements of sexism are experienced very differently, depending on whether you happen to belong to the dominant race and class or the subordinate race or class. You know, sexism for poor women, is a different animal that sexism for rich women. And it is, I would say, it is really only women of the dominant class and race that can speak as though sexism was their only problem because they don't have any other problems. In other words, anybody who is a woman, but also is poor, also was black, also is third world, has to talk about sexism as a structure within a lot of other structures of oppression. They can't simply talk about sexism as though it were, you know, the one great historic oppression. So I think that, that very much locates much of North American feminism, as a feminism within the dominant class and race, whose concerns tend to be encapsulated within the class privileges of the dominant class and rich. In other words, one talks about equality in tenure for professors. Well, you know, that's a reality of sex marginalization within that class group, but it's very class-specific. It doesn't do very much for welfare women to worry about whether the women of the PhDs are getting, you know, equal tenure and so on. So much of feminism has tended to be very much, you know, pursuant of questions that operate within the dominant class and race and to be fairly oblivious of the irrelevance of much of these concerns to women of oppressed classes and races. This, however, does not mean that minority women don't have to be concerned about sexism. In other words, that minority women, I mean, it's often put forth as a kind of counter ideology that black women are, you know, they can only be concerned about the race issue or Latin-American women can only be concerned about the class issue, that they have to be concerned about the liberation of their people, under the assumption that liberating their people will automatically liberate women. Well, it doesn't, as it turns out, because liberating your people can be just liberating the males of your people without doing anything whatsoever for the substructure of sexism operating within that society. So you liberate, you know, the black nation from white colonialism, but you know, sexism is not at all changed, might even get worse. So I think in any kind of social transformation that deals with structures of class and race, you must also address, specifically, the marginalization of women within that society. And no revolution in terms of national liberation or working class liberation is going to change sexism unless there is a specific effort to deal with the substructure of sexism within the redesign of the society. And of course, you do have within socialism, certain concepts of a socialist feminism that addresses itself, specifically, to the oppression of women. Most theories of simply national liberation, without a socialist dimension, tend to have really no message of liberation for women. In fact, they may very well become more male chauvinist than before. I think a rather startling example of that is the kind of right-wing Islamic nationalist revolution, which we see in Iran and which has the effect of really trying to turn back the clock to a rigidly patriarchal society of the original national culture. And I think, unfortunately, certain aspects of black liberation in this country has operated also on that kind of restoration of patriarchy model. So I think that, you know, that it's true that minority women have to be concerned about the liberation of their people but they also have to be concerned about how they, as women, are marginalized and oppressed within that people. And if, you know, if their man gets kicked by the boss, their man also comes back and kicks them and they have to deal with both of those. You know, if they're going to liberate themselves as well as their people. So anyways, what I'm saying here is that any kind of really adequate perspective on feminism really has to deal with sexism across race and class lines and it must be very alert to the danger of encapsulating the analysis of sexism within the dominant class and race. And then finally, I think that a theory of sexism, of liberation for sexism must also deal with ecology. Now, that that may seem like a kind of a startling leap. You know, that somehow, the relationship of social domination of male and female has certainly been symbolically related to the domination of humanity over nature. Because, of course, it has never been really humanity that dominated nature, it has been the male ruling class that has dominated both women, workers and nature. So social domination and domination of nature are very much integrated in the structures of our historic society. And if we are to really sort of, quote, unquote, end the rape of nature, we really have to start reconstructing our social design, our new social design within a kind of new ecological perspective that integrates us in kind of harmonious relationships to our mother, the Earth, rather than in exploitative relationships. And I think that one cannot really create new harmonious relationships with the Earth without really dealing with social domination as the social framework within which the domination of nature takes place. Okay, that's it.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43688/file/116783#t=0.0,3289.368"}]}]}]}