Oh Pussy . . . Riot, How You Make This Boy Squirm

Photo by “linksfraktion” on Flickr

If you have spent any time on the interwebs over the past month, you have probably seen the words “Pussy Riot” flash across your feed at some point. Oh be still my Puritan heart, I hope my cafe table-mates, can’t see what I’m reading and googling

In a nutshell from CNN:

Three members of Russian female punk rock band Pussy Riot were sentenced to two years in prison Friday after they were found guilty of hooliganism for performing a song critical of President Vladimir Putin in a church.

While I will admit that my first reaction was “Awesome, a new ‘Vagina Monologues’ must be in production!” I also found myself a tad bit uncomfortable. I mean come on, this was not like the dust-up over the word “Vagina” being so brazenly uttered on the floor of the Michigan State Legislature, so what’s up with the “P” word being used so liberally all over the web. I mean seriously, instead of “Pussy Riot” what would have been so wrong with a name like, “Vagina Discernment,” anatomically correct and community based? This I could deal with 😉

So in true “I’m a progressive trying not to act out of the privilege of his gender and class” fashion, I began to ask myself why I was made so uncomfortable by simply seeing the word “Pussy.” Sure, there is some shock value that challenges conventional understandings of language and, certainly, each person will be comfortable using language of all sorts . . . but there was something about the word “pussy” that seemed to really create discomfort for me.

I will admit, in a vacuum, I do not like the word because of how it is used by most of society, as a symbol of weakness. Since I see part of the world through the eyes of my three daughters, I am acutely aware of how female-based words are used to put down men. Insults directed at males usually find their impact by inferring something female. Calling someone a “pussy,” screaming, “Hit the ball, Nancy!” or uttering the still ever popular “You [insert athletic skill] like a girl” are all about using female attributes to demean a male. And don’t get me started on put-downs that are driven by some form of male penetration, good gravy we boys can be so predictable. I am one who believes that words do not solely define a person, but they do matter, so tacit approval of these kinds of put-downs is simply not okay and worthy of a well-placed correction or a laser-like stink-eye.

I don’t know much about Pussy Riot other than what I have read. And while I may not agree with their tactics or the repercussions of those actions, it seems clear that the choice of their name was NOT about dehumanizing women, but about claiming power by reclaiming the word. This happens all the time by marginalized communities, racial epitaphs and slurs are claimed by the targeted groups as a way to both remove the power of the word and deal with the pain those words have inflicted. So, just as aware as I am about how the word “pussy” is used to demean, the use of the word by the band and other women also challenges my own preconceptions about the word. Society uses male genitalia based slang all the time without batting an eye: “I’m so screwed,” “That sucks!” and “You’re a dick” for starters, so why is the word “pussy” still so shocking? Probably because the use of the word in some instances by women is not about demeaning someone else, but about claiming power.


So at the root of my discomfort just might be that no matter how much of a “liberated” male that I hope to be and become, somewhere in my psyche there is a place that probably does not want women to claim power in ways that experience as challenging my own. Dangit, now I do have to keep reflecting on my own power and privilege.

Thanks a lot Pussy Riot, and I do hope you are freed!

Grace Ji-Sun Kim – God, Women, and the Church

What began as  a personal blogging hiatus, there has been such a positive response to the  to the Guest Blogging Crew, I am making this a regular feature on my blog. It is my intention to expose new/different voices to a larger audience so if you are interested in submitting an idea, please feel fill out this form. This week I am glad to share a post from Rev. Dr. Grace Ji-Sun Kim about Korean American women in the church. Grace received her M.Div. from Knox College and her Ph.D. from the University of Toronto. She is an Associate Professor of Doctrinal Theology and the Director of the Master of Arts in Theological Studies program at Moravian Theological Seminary and the is the author of two books, The Grace of Sophia: A Korean North American Women’s Christology and The Holy Spirit, Chi, and the Other: A Model of Global and Intercultural Pneumatology. Grace was recently ordained as a Teaching Elder in the Presbyterian Church (USA).


This land which surpasses beauty, elegance, harmony, and splendor is an attractive vacation destination for many people around the world. Hawaii, a place of warm beaches, palm trees, breathtaking cliffs, and majestic mountains is not a likely spot for a church meeting. But Hawaii is where twenty-one of us gathered for a “Korean Pastor Theologian Consultation PC (USA)” from April 9-13, 2012.

The consultation gathered people engaged in different types of ministries, of different generations, and from different walks of life. We met to discuss, visit, listen to each other’s stories and deepen our own understanding of Koreans and other Asians who traveled to Hawaii to work in the plantations. Through Rev. Mary Paik’s and Dwight Morita’s efforts and hospitality, we were able to visit several Asian (or Asian pastored) churches in Hawaii and hear the stories of the struggles, difficulties and joys of building up and maintaining Hawaiian churches. Listening to their stories, many of us realized how their deep history and rich stories have implications for the Korean immigrant churches on the mainland. The consultation also provided time to share our own personal theological reflections and our struggles of being a member of/ or pastoring in a Korean North American church today.
Some discussions brought out the multi-layered dilemmas, complexities and struggles the Korean immigrant churches are presently experiencing. Issues such as language barriers, intergenerational expectations, gender dynamics, and various forms of ministry engagement came to the forefront.

Among the many topics discussed, it was sexism in all congregations as well as internalized sexism even in each of us, that really caught my attention. Nine participants were women and all of us, except one, are engaged in ministry outside the Korean American church. There are various reasons for women not to engaged in ministry within the Korean American Church but the option to work in the Korean American church should be more readily accessible and available. My personal worry is that there are many female Korean students who enter seminary with hopes of serving the Korean American church but never get the opportunity to do so. There appears to be a lack of interest and desire in the Korean American churches to call women pastors. There is also a lack of retention in keeping women as their pastors.

Sexism is present in our churches as well as in our society. However, it may be even more prominent in our Korean American churches due to Korea’s cultural history, religious background and societal values. As a result, churches will give every excuse not to call a woman as their pastor.  Rev. Unzu Lee states that “churches have to stop blaming culture” for how the Korean American Churches treat their women.  Churches continue to blame Korean cultural, historical and religious heritages as excuses and reasons for how women are treated in the church.  However, Korean American churches need to stop blaming culture and more correctly name this systematic subordination and subjugation of women as sexism.

Korean American churches tend to be conservative.  Their perception of God is that God is masculine and some congregants will publically treat their pastor as “god.” In this manner, we have not come that far from Mary Daly’s reality that “if God is male, than male is God.” If Korean American churches continue to uphold this paradigm and fail to recognize its own sexism, there will be no room for women’s leadership within the church.

Korean American churches cannot continue to blame their history, their Confucian roots and their cultural practices for the way they perceive and treat women. Korean American churches need to reimagine the way we speak, preach and teach about who God is. Korean American churches need to embrace the feminine imagery and language about God which is biblically sound and already incorporated into some dominant mainline churches. We need to reimagine the role of the pastor which can allow room for women’s leadership which is so desperately needed within the Korean American church. If we fail to reinvent our perceptions of women and women’s leadership in the church, we will not only have failed our generation but the next generation of Korean Americans.

This fight against sexism within our Korean American churches is an urgent matter. It does not take just one person, but the entire church to work against sexism. It does not just take the first generation of Korean immigrants, but the second and third generations to work against this as well. It does not just take the leaders but the entire body of Christ to fight against sexism. This fight against eliminating sexism will move toward healing, embracing, and welcoming Korean American women who are doubly marginalized in our society. It is a difficult battle to fight, but an urgent one which requires the entire body of Christ to work toward the “reign of God” which receives all people as equal regardless of class, age, ethnicity, or gender.

Re-posted from www.reyes-chow.com.