Grant for Research with Ugandan LGBT Refugees


Congratulations to Adriaan van Klinken and Shiloh Project co-director Johanna Stiebert (University of Leeds) on their latest grant success!

Adriaan van Klinken and Johanna Stiebert (University of Leeds) have secured a research grant from the British Academy/Leverhulme Trust, for a project entitled “Tales of Sexuality and Faith: The Ugandan LGBT Refugees Life Story Project”. The project uses community-based participatory research methodology to undertake life story research among Ugandan LGBT refugees in Kenya.

The project engages established methodologies in feminist, queer, and postcolonial studies that emphasise the political and epistemological importance of autobiographical storytelling in research with marginalised groups. Expanding this existing scholarship, the project develops an innovative approach that explores the potential of biblical stories to signify the queer lives of the Ugandan refugees. Foregrounding the popularity of the Bible in contemporary Africa, and conceptualising biblical appropriation as a decolonising and queer process, the project reclaims the Bible as part of African queer archives.

We’re looking forward to hearing more about the project later this year!

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Fuzzy, messy, icky: The edges of consent in biblical rape narratives and rape culture (video)


This paper was the closing keynote address for The Religion and Rape Culture Conference.

Abstract: This paper explores the fuzzy, messy, and icky boundaries of “consent” in biblical rape narratives and in rape culture.. More specifically, I want to bring feminist literature problematizing the notion of consent to bear on biblical stories of sexual violence and rape, as well as the ways in which we as feminists read and respond to those stories.. Consent, including such formulations as “affirmative consent,” “enthusiastic consent,” and “consent at every stage,” has played – and continues to play – an important role in attempts to respond to sexual violence.. However, the emphasis on consent has also engendered feminist and queer critiques. Notions of consent assume a fully self-present, self-controlled, and able subject: the very sort of subject that feminist and other postmodern critique has aptly criticized.. Discourses of consent ignore the ways in which, in Sara Ahmed’s words, “A feminist account of gender as a social relation might need to include analysis of how women willingly agree to situations in which their safety and well-being are compromised” (Willful Subjects) or in Wendy Brown’s formulation, “Consent …functions as a sign of legitimate subordination” (States of Injury).  Such feminist critiques of consent vie uneasily with feminist readings of biblical rape texts, which often seek to recover women’s voices, or at least to commemorate their stories (Phyllis Trible famously punctuated her Texts of Terror with gravestones for four of patriarchy’s victims: Hagar, Jephthah’s daughter, Tamar, and the Levite’s concubine; all but one the victims of sexual violence).. But if we take this critique seriously, what happens to a feminist biblical hermeneutic of sexual violence? I will explore this question via a wandering itinerary through the biblical rape texts, beginning with Tamar, Dinah, and the Levite’s concubine, and then moving to consider what I will call border cases.. My central concerns are (1) how can a feminist hermeneutic of sexual violence respond to feminist and queer critiques of consent discourse, (2) what might we learn from observing not simply the paradigmatic  “rape plots”(Susanne Scholz) or “rape narratives” (Frank Yamada) but also what I will call the “icky, messy, and fuzzy edges” of both rape stories and consent discourses? (Of course, this icky, messy, and fuzzy space is also the space named by rape culture, at least in one formulation of the term.) Thus I will turn from the rape plots to the icky, messy, and fuzzy narratives found elsewhere. Finally, I am interested in (3) what postures feminists might adopt toward these texts beyond the position of mourning or of recovering.

This talk was delivered at the 2018 Religion and Rape Culture Conference. Click here to see more videos.

Dr Rhiannon Graybill received her MA and PhD from Berkley, University of California and is currently Associate Professor of Religious Studies and Program Director of Gender and Sexuality Studies at Rhodes College, Memphis. Dr Graybill is a scholar of the Hebrew Bible whose work brings together biblical texts and contemporary critical and cultural theory. Her research interests, on which she has written prolifically, include prophecy, gender and sexuality, horror theory, and psychoanalysis and ancient Near Eastern literature.

Some of Dr Graybill’s current teaching includes modules on The Bible and Social Justice; The Bible, Sex and The Body; and LGBTQ Biblical Interpretation. She is the author of Are We Not Men? Unstable Masculinity in the Hebrew Prophets (published by Oxford University Press, 2016). Dr Graybill’s upcoming monographs include “The Cannibal Bible” and “Eve Take The Wheel: Queer Feminist Readings of Biblical Women”, they are also working on a commentary to the book of Jonah with Steven L. McKenzie and John Kaltner. Dr Graybill is currently on the editorial boards for both the Review of Biblical Literature and Biblical Interpretation.

Header image: Slime [via pixabay]

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Research as Resistance: Survival strategies for researching violence


Abstract: Feminist research into violence, within sacred texts, traditions and contemporary contexts, tends to be motivated by a desire to confront and challenge violence. This is certainly true of my own research into how dominant theologies of marriage function as risk factors in contexts of domestic violence.

This paper explores how being ‘research active’ can be understood as a form of active resistance. It suggests that this resistance begins with paying attention to forms of violence that have been normalised or ignored. Biblical scholar Gina Hens-Piazza argues that readers must be willing to name every occurrence of violence within a text; to fail to do so is to risk failing to name and resist violence encountered in everyday living. Secondly resistance requires commitment to a range of voices and methods of investigation, rather than reliance on tried and tested methods. In so doing, such resistance is creative, in reimagining both problems and solutions.

This talk was delivered at the 2018 Religion and Rape Culture Conference. Click here to see more videos.

Rachel Starr is Director of Studies (UG programmes) at the Queen’s Foundation for Ecumenical Theological Education, Birmingham, UK. She completed her doctorate at Instituto Superior Evangélico de Estudios Teológicos (Protestant Institute for Advanced Theological Studies) in Buenos Aires, Argentina. Her book, Reimagining Theologies of Marriage in Contexts of Domestic Violence: When Salvation is Survival is published by Routledge in April 2018.

Header image: Ni una Menos (Not One Woman Less) march in Santa Fe, Argentina. 2018. Photograph by Agustina Girardo [via WikiCommons]

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