By Karlyn Crowley
Explores the courting among feminism and New Age culture.
Crystals, Reiki, Tarot, goddess worship—why do those New Age tokens and practices seize the mind's eye of so many girls? How has New Age tradition turn into much more attractive than feminism? And are the 2 at the same time unique? by way of reading New Age practices from macrobiotics to goddess worship to local rituals, Feminism’s New Age seeks to respond to those questions through reading white women’s participation during this highly well known non secular move. whereas such a lot feminist methods to the recent Age phenomenon have easily brushed off its adherents for his or her politically difficult racial appropriation practices, Karlyn Crowley appears to be like truthfully on the political shortcomings of recent Age ideals and practices whereas concurrently reckoning with the affective, political, and cultural motivations that have triggered New Age women’s person and collective spiritualities. New Age spirituality is in reality the dynamic outgrowth of a long-standing culture of women’s social and political energy expressed via non secular writings, paintings, and public discourse, and is essential to knowing modern women’s heritage and religion’s position in sleek American tradition alike. Crowley bargains a brand new and provocative overview of the importance of the recent Age circulation, noticeable via a feminist and significant race stories lens.
“This is a vital, provocative, and well timed booklet. As a feminist theorist relatively involved approximately endured white hegemony, i discovered myself usually at the same time pissed off and fascinated with this e-book. i feel that my very own reaction to it's a degree of either the importance of the subject and the author’s luck at her selected project.” — Agnes B. Curry, coeditor of Karol Wojtyla’s Philosophical Legacy
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Additional resources for Feminism's New Age: Gender, Appropriation, and the Afterlife of Essentialism
And feminists and/or activists ask: Does this turn inward ever turn outward to real organizing? Critics conceive New Age culture as taking women away from either “more authentic” religious communities or from “more relevant” feminist politics. As Wendy Kaminer has decried, the New Age “has helped create a self-appointed spiritual elite of middleclass Americans who are disengaged politically” (117). S. government to Wiccan actions to protect the environment, I think these questions are the wrong ones to ask.
Just as nineteenth-century women influenced mass culture as well as mainstream religion and sermons in the pulpits, thus supposedly fostering their decline, so too does the rise in female clergy and church attendants in recent times supposedly disenfranchise men. 4 By examining critiques of New Age culture, I show just how critics perceive women’s participation in New Age culture. These critiques constitute a “reaction formation” in relation to New Age culture. By perpetuating conservative gender ideologies and disregarding exactly how women engage in the New Age, this “formation” of critiques has so influenced how New Age culture is perceived that many believe the New Age to be solely negative.
For example, author Rosemary Altea, the famous channeler of an Indian spirit guide, chronicles how during her abusive relationship with a man she found the strength to leave her partner after discovering her psychic powers. Author Caroline Myss also tells her life story as a model of moving from being victimized and reveling in “woundology” to discovering her powers as a “medical intuitive,” or someone who can telepathically diagnose the diseases of others. “We are not meant to stay wounded,” says Myss, and the rest of her book shows how to leave wounds behind to gain personal and physical power (15).