Author: Ophelia Benson

Hemant Mehta interviewed Damon and Jerrett Fowler a few days ago. Jerrett wants people not to forget about it and move on to the next thing.

My biggest fear is that, since this is the Internet, people will find other places to focus their attention. This is going to be a long and drawn out battle and there is little we can do to make it go faster.

The support so far is amazing, more than I could have ever imagined, however, I hope that the support doesn’t go away. We need the community behind us so that we have the strength to follow this through. This isn’t just for us, this is for everyone out there as well. Anyone who’s hurting, marginalized, ignored because of their lack of religion or religious preference. My dream is to see this through and to have full support all the way.

That’s probably a lot of people.

Well here is something I would love to know more about – the early history of the Home of the Good Shepherd in Wallingford, in Seattle. I’ve been familiar with the building that housed it for years, indeed decades. It belongs to the city now, and houses various organizations; the grounds around it are a city park. I think I always vaguely knew it had been some kind of “homeforunmarriedmothers”…but I’ve been learning to treat that archaic term with more suspicion, plus “Good Shepherd” is one of the four orders that ran those houses of horror the Magdalene laundries, so…

So I finally got around to looking it up, and sure enough.

The Home of the Good Shepherd, located at 4649 Sunnyside Avenue in Seattle’s Wallingford neighborhood, opened in 1907 to provide shelter, education, and guidance to young girls. The Home generated revenue by operating a commercial laundry, as did many other Good Shepherd institutions. Girls were referred by the courts or brought in by their families from throughout Washington and sometimes Alaska.

Check. Check. Check.

The Sisters of the Good Shepherd believed that by providing the benefits of a stable and loving home, the girls could become responsible, moral, and caring women.

Bad syntax there, but you can tell what it’s trying to say. You can also read on and see that the sisters’ idea of a stable and loving home is rather…Catholic.

The south wing of the building housed the “penitent” girls, those whom society considered “wayward” and rooms for those nuns who worked with them…

The nuns frequently led the girls in religious song as they walked to and from meals and Mass. Spiritual quotations were posted on classroom walls and devotional statues of saints were found throughout the Home’s stairways, hallways, and grounds. The Sisters of the Good Shepherd demonstrated to the girls a pious and moral lifestyle.

Not altogether homey…plus it was a prison.

For the first half of the institution’s history, residents rarely were allowed to leave the grounds or hear news of the outside world. Thus, the residents’ most coveted privilege was “parlor” — receiving approved visitors every other Sunday…The girls could not be trusted and neither could the outside world. To prevent residents from seeing the outside world and leaving the Home, locked doors and opaque glass were used in the earlier years. A little later, barred windows, barbed wire fences, then window alarms were installed. Though these measures appeared harsh for some; for others, it offered protection and safety and enabled to them concentrate on rehabilitating and healing.

You bet.

If the account is accurate (and that’s a big if), it was overall less harsh than the Irish versions, but it was still a theocratic prison. The big difference seems to be that the sentence wasn’t for life. Other than that, it’s a nasty business.

I’m reading Sikivu Hutchinson’s wonderful new book Moral Combat. There’s an apposite passage about Jim Wallis in the first chapter:

Wallis argues that America is suffering from a crisis of values. Progressive religious belief is the antidote to this crisis because “history is most changed by social movements with a spiritual foundation.” [Wallis, God’s Politics, p 24] This view fails to consider the extent to which American social movements – from the white supremacist imperialist spiritual foundations of the Revolutionary War to the patriarchal and heterosexist spiritual foundations of the modern civil rights movement – have been hindered by their “spiritual” foundations. By romanticizing the spiritual foundations of social movements, Wallis demonstrates that he is unwilling to interrogate how Judeo-Christian dogma undermines women’s rights and gay rights. Hence Wallis’ prophetic politics is based on cherry picking scripture to articulate a social justice agenda fundamentally incompatible with the patriarchal, imperialist, sexist, homophobic, inhumane thrust of the Bible. [pp 15-6]

Italics mine. And just so: as we saw just a couple of weeks ago when Sojourners rejected that mild “let’s welcome everyone” ad because um er ah well it was about welcoming a lesbian couple and their little boy omigod.

Entirely familiar, nothing new, but heartbreaking all the same. Multiply by X million every year.

“I wanted to get an education but my parents were determined to marry me off,” says Himanot Yehewala, an Ethiopian girl who was married five years ago at the age of 13.

“I tried to run away but my mother said she would kill herself if I did not marry him.”

That’s all – just that. She wanted to get an education, but she couldn’t; she had to stop getting an education and be a premature adult, instead. Her chance of a more interesting and useful life was over, at age 13. Multiply by X million every year.