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Identity Construction of Roman Catholic Religious Sisters in the ...

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This participant report vividly portrays that some priests position sisters as domestic workers<br />

simply on <strong>the</strong> basis <strong>of</strong> gender. In some sense it mirrors how <strong>the</strong> women‘s body has been used<br />

to def<strong>in</strong>e <strong>the</strong> k<strong>in</strong>d <strong>of</strong> job <strong>the</strong>y should do; <strong>the</strong>y are constructed as designated to do<strong>in</strong>g<br />

household chores.<br />

6.5.2 Position <strong>of</strong> Exclusion<br />

The participants reported that <strong>the</strong>ir experience <strong>of</strong> exclusion from <strong>the</strong> Church‘s activity is<br />

multiple. Some participants reported be<strong>in</strong>g excluded from <strong>the</strong> Church‘s leadership and<br />

decision-mak<strong>in</strong>g on <strong>the</strong> grounds <strong>of</strong> gender. Accord<strong>in</strong>gly, <strong>the</strong>y claim that <strong>the</strong>y have been<br />

relegated to <strong>the</strong> background when it comes to decision-mak<strong>in</strong>g. As a result <strong>the</strong>y feel cut-<strong>of</strong>f<br />

or positioned as unimportant members <strong>in</strong> <strong>the</strong> Church, who only have a hidden presence <strong>in</strong> <strong>the</strong><br />

Church. For <strong>in</strong>stance, this participant from <strong>the</strong> <strong>in</strong>ternational congregation says:<br />

I th<strong>in</strong>k if you look at <strong>the</strong> Church and religious women, I th<strong>in</strong>k <strong>the</strong>y put us<br />

aside a bit … <strong>the</strong>y really don‟t carry us along with <strong>the</strong> priest. I th<strong>in</strong>k <strong>the</strong>y<br />

see us as a second class … <strong>the</strong> priest first and after <strong>the</strong> sisters can be<br />

considered … <strong>the</strong>y don‟t <strong>in</strong>volve <strong>the</strong> sisters at all like <strong>the</strong> diocese where I‟m<br />

work<strong>in</strong>g presently. They (priests and <strong>the</strong> parishioners) don‟t know if <strong>the</strong><br />

sisters exist, if <strong>the</strong>re is meet<strong>in</strong>g, you will not hear-if <strong>the</strong> meet<strong>in</strong>g is<br />

tomorrow <strong>the</strong>y just call us today to say <strong>the</strong>re is meet<strong>in</strong>g tomorrow.<br />

In this extract <strong>the</strong> participant details briefly how sisters are excluded from full participation <strong>in</strong><br />

<strong>the</strong> Church on <strong>the</strong> basis <strong>of</strong> gender, which makes <strong>the</strong>m feel sidel<strong>in</strong>ed. Some participants also<br />

report that <strong>the</strong>y have experienced exclusion <strong>in</strong> times <strong>of</strong> celebration when refreshments are<br />

made available for only <strong>the</strong> priests (field notes). In this way <strong>the</strong> participants feel excluded.<br />

These participants experience this exclusion on <strong>the</strong> basis that <strong>the</strong> Church ignores <strong>the</strong>m as<br />

women but gives privileges and gifts to <strong>the</strong> priests expect<strong>in</strong>g <strong>the</strong>m <strong>in</strong> turn to share with <strong>the</strong><br />

sisters what <strong>the</strong>y receive. For example, this participant from an <strong>in</strong>ternational congregation<br />

emphasises on how sisters are excluded when gifts are given:<br />

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