“Feminism catches fire when it draws upon its inherent spirituality. When it does not, it is just one more form of politics, and politics never fed our deepest hungers.” –Carol Lee Flinders (in The Millionth Circle)

Yesterday, I spent several hours finishing a blog post for Feminism and Religion regarding empowered self-care (it won’t run until next  week). It is a primarily a personal narrative, rather than a political commentary, but as I was writing it, I learned about new legislation introduced in Missouri in an effort to effectively destroy the practice of independent midwifery here. I also have a friend whose family  member just experienced terribly abusive treatment during the immediate postpartum period. I typed feverishly away with an absolutely excruciating headache and a million things on my mind, primarily the very many injustices experienced by women during the childbearing year. I was also left wondering HOW we can truly take care of ourselves when legislators and health care workers actively take dramatic and even cruel steps to prevent us from doing so?

Another friend wrote a comprehensive blog post about this malpractice insurance legislation and the issues involved with it. Midwifery advocacy organizations have already introduced a perfectly appropriate piece of legislation this session and do not need the proposed bogus piece of legislation that offers nothing in the way of protection for Missouri midwifery consumers and instead simply serves to drive midwives out of practice:

…Fortunately, midwives in Missouri do offer a grievance process and adhere to the practice standards set by the certifying agency NARM (North American Registry of Midwives). While there is already a high degree of professional accountability practiced in Missouri, this is because the state professional organization (Missouri Midwives Association) believes it is important and necessary for the professional practice of midwifery and not because the state has directed midwives to do so.

The state of Missouri has continued to be uninterested in working with midwives and home birth families to improve and safeguard the practice of midwifery.

Is there a better option? YES! HB 1363

Instead of HB 2189, we would like to suggest directing legislators to support HB 1363. This is a comprehensive midwifery licensing bill which does provide a mechanism for oversight and responsible, regulated practice. It also addresses the issue of malpractice insurance by requiring midwives to have coverage under the same conditions as physicians. It would also require Medicaid reimbursement for families desiring the care of Certified Professional Midwives and home birth.

via Missouri Legislature Works Against Women, Families and Midwives….AGAIN. | Midwives, Doulas, Home Birth, OH MY!.

I also recently finished a class on ritual theory for my doctoral degree program. The text for the class was To Make and Make Again: Feminist Ritual Thealogy by Charlotte Caron. In it, I was repeatedly reminded that gathering with other women in a circle for ritual and ceremony is deeply important even though it might just look like people having fun or even being frivolous, it is actually a microcosm of the macrocosm—a miniature version of the world we’d like to see and that we want to make possible. Returning to Caron, she explains something similar: “Ritual change is symbolic change, but it can lead to direct action or to ideological change, so it can be an important element in strategizing for change. One way of causing change is to re-form or alter the system. This involves recognizing that we are part of the system and that the system is dependent on feedback from its parts to keep it in balance, which means that we have the capacity to change” (p. 209).

Ritual experience can lead to practical action: spiritual praxis. But, this action does not need to look the same for all women, nor does it always have to involve large structures of society or even sweeping societal change.

“It is important to recognize that not all women will choose to act in the large structures of society. While it is hoped that all women will act toward justice, still electoral politics, lobbying, and revising the economic system may not be the spheres in which some women exert their energy. Ritual actions, raising children to be just and caring people, living in just ways in intimate and community relationships, and modeling different patterns and values are political actions to change patriarchal ideology. The choices of what spheres to devote energy to are important to honor. The constraints of women’s lives—when they are disabled, when they are dealing with past traumas, when they are raising young children, and when they are doing the many other things expected of women in our society—mean that women need to make choices that will allow them to live with integrity and well-being.” (p. 211)

A number of options of action are possible. “What is important are women’s choices to act in concrete ways in every circumstance, to know our neighbors, to raise children to be caring people, to live as if justice exists, to be just in personal relationships, and to live in the community in ways that model the values of justice and well-being for women and all of creation.” (p. 211)

As a mother who works extensively with other mothers, I appreciated Caron’s acknowledgement that raising children is a feminist act with potential to create change as well. “Another strategy for change is through raising children to be just and caring people. A media image portrays feminists as being against motherhood—but in fact, feminists make the best mothers. They raise children aware of themselves and the world, of options and values, of what justice means and how to work toward it, and how to be self-critical and self-respecting” (p. 203-204). Caron also explains that “in a just society, women would be free to make whatever decisions they needed to, for however long they needed to, in relation to political action in the public and the private sphere. All people would participate in the decision-making, and women would be supported in their decisions rather than, as sometimes happens, made to feel guilty for not doing enough or not valued for what they do.”

In connection with women being valued for what they actually do, Caron makes an interesting note about the visions women in her research hold for the future, for the possible:

“Interestingly, none of the visions described by women was based in self-fulfillment, in gaining personal power, or in one’s group having power and the expense of others. Instead, the interviewees talked about the elimination of social, economic, military, and other patriarchal problems, and about living in a world of valued individuals, healthy and diverse relationships, economic and environmental sustainability, equality for all, and shared decision-making and power” (p. 220).

Connected to these themes, one of my classic favorite quotes about women’s spirituality groups is this one:

“…Women’s spirituality groups can become birth centers for social change”

–Anne Rush in The Politics of Women’s Spirituality (p. 384)