{"id":5393,"date":"2021-04-01T02:00:37","date_gmt":"2021-04-01T02:00:37","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=5393"},"modified":"2021-04-01T20:13:56","modified_gmt":"2021-04-01T20:13:56","slug":"the-gendered-impact-of-covid-or-how-to-covid-like-a-girl","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/the-gendered-impact-of-covid-or-how-to-covid-like-a-girl\/","title":{"rendered":"The Gendered Impact of Covid: (Or \u201cHow to Covid, Like a Girl”)"},"content":{"rendered":"

[1] We\u2019ve all seen them.\u00a0 Those oh-so-charming news segments in which the expert is holding forth on international relations and in barges a rogue child.\u00a0 In the viral video of the BBC interview with Professor Robert Kelly first one then a second child bursts in followed by a frantic woman ushering them back behind the door.\u00a0 Kelly says in the follow up interviews that he was hoping his wife could \u201ckind of run them out of the room\u201d and that his wife \u201cdeserves a medal.\u201d[1]<\/a><\/p>\n

[2] \u00a0It\u2019s meant to be charming.\u00a0 And he\u2019s meant to sound gracious as the expert interrupted from his important business.\u00a0 This spawned essentializing satire, the most targeted of which shows a woman expert continuing with her line of international analysis while tending children, cooking, doing laundry, cleaning toilets, diffusing a bomb, and helping an essentialized clueless husband find his socks, all without so much as breaking a sentence.[2]<\/a>\u00a0 While there have been a few popular examples of \u201cmommy\u201d the expert being interrupted[3]<\/a> and there is a whole reddit genre of mostly female teachers interrupted by kids at home who are also remote learning, the Coronavirus epidemic with its closures of schools and remote workplaces has unquestionably hit women, and especially women of color, disproportionately.[4]<\/a>\u00a0 And this surprises no one with eyes to see.<\/p>\n

[3] In a time when more than half the doctoral degrees are earned by women in US (whether we call them Dr., well that\u2019s in the news too isn\u2019t it?)[5]<\/a> there are nonetheless still fewer women in leadership, dramatic pay gaps, widened disparities for women and non binary people of color in many professional fields. Care giving professions and frontline workers, meanwhile, see over-representation by women of color and under-allocation of resources.\u00a0 All of this is exponentially amplified in pandemic. In academia, there are more all male conferences panels, the \u201cmanel\u201d of satire but also ubiquity.\u00a0 There are more male only or male-dominated scholarly anthologies- the sadly still ubiquitous \u201cmanthologies.\u201d Women and non-binary scholars continue to be passed over for grants, for substantive and enduring jobs (see the statistics on who is given contigent work), all the while receiving more critical teaching evaluations often aimed at appearances. Intersectional discrimination abounds.[6]<\/a><\/p>\n

[4] Without question this systemic misrepresentation of human thought and practice is myopic and insufficiently robust.\u00a0 When women aren\u2019t at the decision tables, creative and often new and different approaches to material gets lost. For those who have built a conference and had only male scholars on the panels, and said \u201cbut we asked women and they didn\u2019t come\u201d this conversation is most pressing.\u00a0 \u00a0I am present in this discussion, for example, only as a creative stop gap solution to a systematic problem when no women appeared on the Lutheran Ethics panel about Covid responses.\u00a0 About Covid responses that are disproportionately a burden to women.[7]<\/a> This disconnect, I will argue, is not accidental.\u00a0 Nor is it hopeless.<\/p>\n

[5] As a recent board member of a K-5 school, a Ford Foundation fellow who has run workshops for high school teachers on religious literacy, a trainer in religious literacy for lawyers, and as a feminist scholar who is a single mother teaching a full program remotely while navigating three children distance learning, I\u2019m tuned in both anecdotally and systemically to the gendered issues embedded in any crisis, and particularly a health crisis that puts everyone into the home.<\/p>\n

[6] In flurries of exchanges on twitter, on AAR planning, on fellowship nominations, on editorial boards we have been talking about who provisions in households- not just who cooks and how frequently, but who attains, stores, navigates all the eaters of the household.\u00a0 Who works uninterrupted by children and who gets passed the notes that say \u201cthe cat threw up on the carpet again\u201d or \u201ckid #4 cut his hand slicing that sourdough\u201d? Even more deeply, who answers the anxious question from a teenager \u201cMom, what the heck is going on in the Capitol right now ?\u201d? \u00a0All this occurs while mom is in anti-racism training for her university. Who provides the structured help for online learning of different types and abilities, different access to technology, different modes of communicating with teachers? In my school board work, for example, we noted that the overwhelmingly female faculty and staff often had very young children at home with daycares closed during pandemic.\u00a0 We asked them to be creative, inspired, and empathetic with our children.\u00a0 To do so, they often had to ignore their own.<\/p>\n

[7] Disproportionately the extra work of this pandemic has landed on women. While there is ample and ever-increasing investigative journalism on the reasons for such systemic, gendered inequities, here our conversation is different.\u00a0 I hope we can simply (but critically) acknowledge the disparity as the starting point.\u00a0 We needn\u2019t rehash the inequities of a society that provides for some types of work and not for others. We can state as given that such a division is based on class, gender, race.<\/p>\n

[8] Here among Lutheran ethicists we want to ask also the deeply theological reasons for these gendered responses to pandemic living. To spur conversation among us, I offer a thesis from feminist and historical theology: namely that some forms of Lutheran theological anthropology prevent an equitable gendered\/raced\/classed experience of pandemic.\u00a0 These teachings burden those associated with certain bodies, treat them as less valued, and relegate them to cheerful and expected voluntarism, even while aspiring towards a more robust and inclusive vocational theology.\u00a0 If by vocation we imagine primarily an abstract mind\/spirit in an afterlife, we will not meet the crisis of pandemic as one body in Christ.\u00a0 Or if we think of vocation as self-abnegation, we burden those already negated with more self-effacing practices.[8]<\/a>\u00a0 Those who have historically been more associated with body, not as powerful model of the birthing God, but as a lesser storehouse or prison of the elevated soul, will continue to suffer.\u00a0 Women, people of color, the land, home, all feminized and lesser in the mind\/body dualisms of certain notions of the human person will always represent that which is to be overcome instead of that which is to be cherished as an image of God.<\/p>\n

[9] Historically, Lutheran theology has inhabited a low theological anthropology.\u00a0 If not naming a total depravity of human nature, it has registered a severe skepticism of a person\u2019s ability to cooperate with grace to bring about salvation.[9]<\/a>\u00a0 While a vital corrective to overtly works-based calculations about human striving as arrogant and short-sighted, this emphasis has tended to impoverish the notion of humans as healthy image of God.\u00a0 It reaches instead for imagery of the soul or image of God as tarnished, dimmed, irreparably damaged (at least in this lifetime).<\/p>\n

[10] Yet also within Lutheran theology, we hear of another kind of freedom.\u00a0 This freedom for Christians is to set aside worries of individualist salvation and separatist actions needed to attain it, and to celebrate instead freedom for serving other humans and the broader creation.[10]<\/a>\u00a0 To make earth as it is in heaven.\u00a0 This turn from the anti-material, solitary, salvation image can ensure a radical egalitarianism that reflects and communes with the perfect splendor of an interactive God of Love and Justice.\u00a0 Lutheran theology in particular can thus advocate egalitarian relationships and the vocations made from those relationships as incarnation, as substantiation of the body of Christ. It can turn to the incarnational, sacramental power of the holy amidst us, of the holy as brought forth, liturgically and ethically manifested, of Emmanuel, of a relational God who displays power by connecting us to God\u2019s very own Being, to each other, and to the created world, then we can turn around these societal disparities.\u00a0 Indeed, Lutheran theological anthropology in this mode could be a light unto the nations.\u00a0 Christians, here Lutheran Christians, could represent, could \u2026what\u2019s that root word of salvation again? Oh yes,. . . heal.\u00a0 In the Covid-time of great disparity, when everyone does what is right in his own eyes (pronoun used meaningfully here), caught up in our misguided tendency to put some people\u2019s wellness, power and interests before others\u2019 we need something different.\u00a0 We need the call to embody an integrative, relational, abundant God in the very way we live and move in the ailing world.\u00a0 This would begin to heal our ruptured world, a full and wondrous world that the Creative Life Force saw and pronounced, for all the following generations to uphold, good.\u00a0 Very good.<\/p>\n

 <\/p>\n

Questions for Discussion:<\/strong><\/p>\n

How is the workload of home divided in your own household? Sit down with an actual chart to divide all the parts of the process of home-making.<\/p>\n

Do you see the vocational tasks within the home as equally valuable to those outside of the home? How do you embody that in the spiritual practice of your daily life?<\/p>\n

Where is the holy? What is salvation? Will it occur in a second-life post-death? What could be a healing interrelation among us here on earth? What consequences for Covid response result from your answers?<\/p>\n

What is your understanding of human nature? Of God\u2019s? Where do those understandings come from? How do either of those affect how you understand the value of types of work?<\/p>\n

Does Luther\u2019s \u201cFreedom of a Christian,\u201d where he teaches that we need not worry about our ultimate salvation because that is up to God and this frees us to serve all people as servants of Christ, open us up to a more equitable response to pandemic? How\/not?<\/p>\n

 <\/p>\n

 <\/p>\n

[1]<\/a> https:\/\/www.youtube.com\/watch?v=PvjuVnKDUbw<\/a>\u00a0 ; https:\/\/www.wsj.com\/articles\/when-the-children-crashed-dads-bbc-interview-the-family-speaks-1489511175<\/a><\/p>\n

 <\/p>\n

[2]<\/a> https:\/\/www.youtube.com\/watch?v=-Ojvk-4IcOE<\/a><\/p>\n

 <\/p>\n

[3]<\/a> One \u201cmommy\u201d interrupted by Scarlett trying to find right location for unicorn. https:\/\/www.youtube.com\/watch?v=yALJsnuSts0<\/a>.<\/p>\n

 <\/p>\n

[4]<\/a> United Nations tracking of global data on the inequity of Covid impact https:\/\/www.unwomen.org\/en\/news\/stories\/2020\/9\/feature-covid-19-economic-impacts-on-women<\/a>. BBC coverage: https:\/\/www.bbc.com\/worklife\/article\/20201021-why-this-recession-disproportionately-affects-women<\/a>.\u00a0 The AMA tracks the intersectional inequities in Covid response.\u00a0 https:\/\/www.ama-assn.org\/delivering-care\/health-equity\/covid-19-faqs-health-equity-pandemic?gclid=Cj0KCQiAst2BBhDJARIsAGo2ldVCToNeqNfhxAf58SPI8u3dSJeYfzhwmmykoGpjWlmAxrnCW-SVHO0aAknnEALw_wcB<\/a><\/p>\n

 <\/p>\n

[5]<\/a> https:\/\/abcnews.go.com\/GMA\/News\/dr-jill-biden-responds-op-ed-called-drop\/story?id=74797472<\/p>\n

[6]<\/a> See Mara Benjamin, \u201cOn the Uses of Academic Privilege @the Table: Manthologies\u201d Feminist Studies in Religion has published several thematic issues devoted to the topic at www.fsrinc.org<\/a>.<\/p>\n

[7]<\/a> As a co-chair of the American Academy of Religion History of Christianity Unit, I have joined my colleagues in working to ensure our Calls for Papers elicit diverse responses and respondents.\u00a0 If they don\u2019t, we reassess the Call.\u00a0 That is, we assume our approach had built in assumptions that skewed on racial, gendered, and class lines.\u00a0 We have been working on this for years, like many colleagues in many organizations, and there is much more good work to be done.<\/p>\n

 <\/p>\n

[8]<\/a> If \u201csin\u201d is named primarily as pride and not tied to direct embodied practice, for instance, it directs itself to those who have the privileged position of being \u201cover\u201d others and enacting their self-aggrandizing pride over others.\u00a0 But to teach that as the same sin for those who are on the underside of power systemically only serves to further disenfranchise the disempowered.<\/p>\n

 <\/p>\n

[9]<\/a> See Luther\u2019s Bondage of the Will<\/em> for a clear example https:\/\/www.ccel.org\/ccel\/luther\/bondage.html<\/a>.<\/p>\n

 <\/p>\n

[10]<\/a> Luther, On the Freedom of a Christian<\/em> https:\/\/sourcebooks.fordham.edu\/mod\/luther-freedomchristian.asp<\/p>\n","protected":false},"excerpt":{"rendered":"

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