Introduction:Changing Women, Changing Worlds
Derek Poole

Comment
Ruth Hutchinson

From the Directors
David McMillan

Changing Women, Changing Worlds: The Question of Women
Fran Porter

Review...Delightfully Subversive
Cheryl Reid

Review...Opportune
Linda McClaughlin

Faith and Practice...Christine Bell
Ruth Hutchinson

Antjie Krog
Peter Stark

Review...Thought Provoking
Myrtle Hill

Review...Smashing Clerical Complacency
Malachi O'Doherty

Weston Park Amnesty

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DELIGHTFULLY SUBVERSIVE
Changing Women, Changing Worlds - Review
Delightfully subversive! Uncannily reminiscent of the first steps in reflecting on the pervasiveness of Sectarianism in our culture, this book raises issues that many of us are vaguely aware of, but which we choose not to explore, for fear of the conflict into which it might lead us. Like an old Stormont government, an appearance of peace leads to an illusion of justice, whereas closer inspection of the evidence indicates that serious questions of equality and justice remain unaddressed.

Whilst women are major contributors to Church and community life, they remain extremely underrepresented in every sphere of public life. The picture that emerges is complex, and the challenge for change is fundamental. Women are excluded because the system was designed by men for men. Women are excluded because those who set up the rules of full time work and both civic and church government were not child bearers and did not take responsibility for care of home and other family. Women exclude themselves because they have more than their share of responsibility for family. Women exclude themselves because to challenge the status quo invites criticism of one’s commitment to parenthood. Women are excluded because other women’s sexist attitudes reinforce prejudice against them. Women are excluded because to challenge male-dominated language is ridiculed, and inclusive language or female language objected to. Women are excluded because to challenge traditional interpretations of scripture is seen as a betrayal of true Christian faith. Porter’s contention is that these interpretations are shaped by a cultural mindset which is hostile to the full equality of women.

And whilst the constitutional wrangling continues in Northern Ireland, any form of subversion of the male-dominated ‘evangelical’ world-view seems not only ‘unchristian’ but also treacherous. Yet Fran Porter, with gentle and intelligent listening, blows open the conspiracy of niceness that ensnares women in gender roles which deny them any sense of vocation beyond motherhood, domestic responsibilities, and any other job that men do not wish to do.

The first clear challenge is that so many of us, both women and men, are reluctant even to give the question of women a fair hearing. I find myself guilty on this point. Perhaps there is something innate in women that makes us less competitive than men, less willing to stand up for the same freedom of choices about career and family and the same opportunities as men. Perhaps we are too busy with family and domestic responsibilities (though this can’t be my excuse!) to face the disapproval and guilt incurred in challenging the status quo. Or perhaps it is the characteristic of those without power, like the lesser dogs in the pack, to roll over and submit, to look cute if necessary, to make survival possible. Or is it that the profound changes necessary to truly value and empower women simply involve more upheaval than most of us will have the courage and integrity to contemplate? Porter asks us to contemplate the cost to us of refusing to engage in a process of change which has already permeated the stance even of the traditionalists.

Feminists in Northern Ireland, both male and female, tend to avoid the conflict, to concentrate on ‘fundamental’, rather than ‘secondary’ issues. And having read this book, I now see as never before, that women are a secondary issue. Women’s mental, physical and spiritual health may be put under strain by the unbearable tensions between home and work, between civic and domestic responsibilities, between vocation and drudgery, and the jobs they do may be harder because they are women, because of the pressure to perform to justify their position and because the systems of power have been designed by men and for men - so that balancing caring and public leadership roles is the exception to the norm. But somehow the harm caused is not generally deemed sufficiently serious to raise the question whether certain inherited interpretations of Scripture are in fact good interpretations.

In reaction to this devaluing of women, the whole shape of the book is clearly and refreshingly built on the foundation of listening to women (and some men), and then its structure perceptively reflects the various aspects of the experience.

The Question of Women

The Participation Question

The Question of Inclusion

The Difference Question

The Question of Authority

The Domestic Question

The Question of Priority

Deliberate or not, there is a chiastic structure to the book: the chapter on ‘Difference’ is central, with ‘Inclusion’ balanced by ‘Authority’ (for which, one may read ‘exclusion’ from decision making, power, and even participation). ‘Participation’ in public life is often in conflict with and weighed against ‘Domestic’ responsibilities. And while the book opens with ‘The question of Women’, critiquing the perception that women themselves are the problem, and that the problem is typically addressed among sexual matters rather than as social justice, it concludes strongly to question what priority women - and the ‘question of women’ - are to have, how important they are to God and how important justice for women is to the effective transmission of the Gospel in its fulness.

Difference is ‘at the heart of the debate’; it’s a reason to make a point of including women, and also an excuse for discriminating against them. Even where inclusion does take place, it seems to be conditional upon women investing in ‘soft issues’, ‘women’s concerns’, such as health and child care, rather than hard, tangible or constitutional areas. And there is at least the perception of a double-bind: that whatever issues women take an interest in will be seen as secondary, whereas whatever the men do will be seen as mainstream. Such disinterest in issues of concern to women is perceived as disdain for women themselves.

In what way are men different from women? Why are women treated differently from men? Why do they experience the world differently? These, and the whole nature versus nurture debate, are not addressed fully. Biblical arguments are succinct and perceptive, but this is not the main focus of the book. (The main summary of differing biblical positions comes in chapter 5 on Authority.)

The book is not prescriptive, but asks pertinent questions and leaves conclusions to be drawn. It avoids the strident character so feared by women - and men - and associated with a negative understanding of feminism, but challenges winsomely and intelligently many of the presuppositions which are taken for self-evident truth in much of what passes for discussion of ‘the question of women’.

For me, the impression left is of a fascinating contrast between the quality of relationships that some women and men are clearly enjoying in practice and the theological position they still articulate, in spite of evidence to the contrary. Whilst for some, the theology seems to be harmless (even practically irrelevant) to others; it is a source of damage and hurt. But in all cases, transition is underway.

Porter points out that even conservative evangelicalism has had to adapt its arguments in the light of a changing world: Where once it was possible to deny the spiritual inferiority of women, as well as differentiating both their role and nature from that of men, now spiritual equality is affirmed, whilst maintaining male authority. Similarly, in the view of one interviewee, feminists are now speaking in ‘more measured, wise and accessible tones’. Porter herself says:

‘It may be that those advancing the cause of women do not need to be as forceful in their viewpoint because of the current climate. Or it may be that some of those listening are now able to hear what is being said because they have become accustomed to ideas that thirty years ago were simply too alien.’
(Chapter 7: Priority)

Style Warning: Changing Women, Changing Worlds does not lend itself to speed-reading, partly because of Porter’s own style, but mainly because much of the book contains verbatim testimony, which must be taken slowly to hear the witness. This has the virtue of making the book a practical exercise in Listening. Both men and women, who take the time, will find a window opened on a wall we didn’t even know existed!

I said it was subversive. How our culture attaches negative connotations to the word! But if Christ subverted of social and cultural norms which were unjust, shouldn’t we? Porter does us a favour by helping us listen to who we are, what we’re here for and for whom.

Cheryl Reid is associate minister at Gilnahirk Presbyterian Church, Belfast, and a member of the ECONI Board.