Papers by Carol Francisco
This dissertation, accepted in January of 1993, develops a constructive critique of the Church th... more This dissertation, accepted in January of 1993, develops a constructive critique of the Church through a Jungian analysis of Euro-American women raised in Christian denominations but seeking religious meaning through Native American spirituality—specifically by creating medicine shields.
Chapter 2 identifies trends contributing to contemporary interest in Native American spirituality and examine Native American shields from their earliest appearance in anthropological accounts to the present.
Chapter 3 describes shield-making workshops where interviews were obtained. Interview responses are analyzed. Reasons given for leaving the Church are: Christianity’s devaluation of women/ the feminine, physical embodiedness, and the sacredness of creation; the emptiness of Christian symbols; respondents’ desire for participatory experience; hierarchical/ institutional/ patriarchal Church structure; and desire for a religious community that does not define the limits of women’s spiritual experience. The man Jesus is seen as Christianity’s one positive element.
Chapter 4 presents a broad overview of Jungian psychology and examines Marion Woodman’s revisions. A Jungian analysis of shield-making suggests that shields function as mandalas, symbols of psychic wholeness, and reflections of women’s experience of feminine beingness and their journeys toward individuation.
Chapter 5 examines women critiquing the Church from within and incorporating Native American elements in feminist formulations. Rosemary Radford Ruether speaks for feminist theologians. Meinrad Craighead demonstrates an artist’s search for spiritual symbols.
Chapter 6 weaves women’s voices, Native American spirituality, and Jungian psychology into a constructive critique of the Church. Women pursuing Native American spirituality appear to focus on experience of the feminine Being of God/ess and affirmation of themselves as embodied women. The Church does not offer women access to either experience. A Jungian interpretation of Jesus Christ as animus and his participation in the sacred marriage crowning the individuation process offers a model for women’s reconciliation with Christian symbology. The Native American medicine wheel embodies a model of wholeness as it encloses the cross in the fullness of creation.
Chapter 7 concludes that Christological reformulations will not suffice if the Church cannot transform the patriarchal bias at its core and affirm the feminine in its spiritual and embodied reality. Earth-based spiritual traditions may offer necessary correctives.
Appendices follow the text, including interview questions and responses, and illustrations of some of the shields discussed.
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Papers by Carol Francisco
Chapter 2 identifies trends contributing to contemporary interest in Native American spirituality and examine Native American shields from their earliest appearance in anthropological accounts to the present.
Chapter 3 describes shield-making workshops where interviews were obtained. Interview responses are analyzed. Reasons given for leaving the Church are: Christianity’s devaluation of women/ the feminine, physical embodiedness, and the sacredness of creation; the emptiness of Christian symbols; respondents’ desire for participatory experience; hierarchical/ institutional/ patriarchal Church structure; and desire for a religious community that does not define the limits of women’s spiritual experience. The man Jesus is seen as Christianity’s one positive element.
Chapter 4 presents a broad overview of Jungian psychology and examines Marion Woodman’s revisions. A Jungian analysis of shield-making suggests that shields function as mandalas, symbols of psychic wholeness, and reflections of women’s experience of feminine beingness and their journeys toward individuation.
Chapter 5 examines women critiquing the Church from within and incorporating Native American elements in feminist formulations. Rosemary Radford Ruether speaks for feminist theologians. Meinrad Craighead demonstrates an artist’s search for spiritual symbols.
Chapter 6 weaves women’s voices, Native American spirituality, and Jungian psychology into a constructive critique of the Church. Women pursuing Native American spirituality appear to focus on experience of the feminine Being of God/ess and affirmation of themselves as embodied women. The Church does not offer women access to either experience. A Jungian interpretation of Jesus Christ as animus and his participation in the sacred marriage crowning the individuation process offers a model for women’s reconciliation with Christian symbology. The Native American medicine wheel embodies a model of wholeness as it encloses the cross in the fullness of creation.
Chapter 7 concludes that Christological reformulations will not suffice if the Church cannot transform the patriarchal bias at its core and affirm the feminine in its spiritual and embodied reality. Earth-based spiritual traditions may offer necessary correctives.
Appendices follow the text, including interview questions and responses, and illustrations of some of the shields discussed.
Chapter 2 identifies trends contributing to contemporary interest in Native American spirituality and examine Native American shields from their earliest appearance in anthropological accounts to the present.
Chapter 3 describes shield-making workshops where interviews were obtained. Interview responses are analyzed. Reasons given for leaving the Church are: Christianity’s devaluation of women/ the feminine, physical embodiedness, and the sacredness of creation; the emptiness of Christian symbols; respondents’ desire for participatory experience; hierarchical/ institutional/ patriarchal Church structure; and desire for a religious community that does not define the limits of women’s spiritual experience. The man Jesus is seen as Christianity’s one positive element.
Chapter 4 presents a broad overview of Jungian psychology and examines Marion Woodman’s revisions. A Jungian analysis of shield-making suggests that shields function as mandalas, symbols of psychic wholeness, and reflections of women’s experience of feminine beingness and their journeys toward individuation.
Chapter 5 examines women critiquing the Church from within and incorporating Native American elements in feminist formulations. Rosemary Radford Ruether speaks for feminist theologians. Meinrad Craighead demonstrates an artist’s search for spiritual symbols.
Chapter 6 weaves women’s voices, Native American spirituality, and Jungian psychology into a constructive critique of the Church. Women pursuing Native American spirituality appear to focus on experience of the feminine Being of God/ess and affirmation of themselves as embodied women. The Church does not offer women access to either experience. A Jungian interpretation of Jesus Christ as animus and his participation in the sacred marriage crowning the individuation process offers a model for women’s reconciliation with Christian symbology. The Native American medicine wheel embodies a model of wholeness as it encloses the cross in the fullness of creation.
Chapter 7 concludes that Christological reformulations will not suffice if the Church cannot transform the patriarchal bias at its core and affirm the feminine in its spiritual and embodied reality. Earth-based spiritual traditions may offer necessary correctives.
Appendices follow the text, including interview questions and responses, and illustrations of some of the shields discussed.