Caroline Kline kicks off a series of podcasts for 2016 that will explore the topic of Mormon Feminist Theology. 
Caroline Kline is a PhD candidate at Claremont Graduate University where she is writing her dissertation on Mormon women’s narratives where she has collected stories from Botswana and Mexico. Caroline has contributed to several Mormon Feminist volumes and is a perma blogger at Feminism and Religion website.
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Caroline and Gina – thanks for the very interesting podcast. I enjoyed it.
I need to get a “this is what a mormon feminist looks like” and wear it the next time the ward moves someone in just to get some looks and start a conversation.
We might have to get those T-shirts printed for the Young Men in our ward. How cool would that be?
This was really a wonderful listen. Thanks for this.
This was especially insightful for me. I think one of the reasons white feminists/american feminists are dismissed so quickly by leadership is that they ARE traveling around the world and listening to the stories of these families & women whose lives are blessed by benevolent patriarchy and sometimes they see the bigger picture than we do……although I don’t think one woman’s truth should negate another’s truth. And there are a lot of improvements we could make to bless / lift our lives without a violent upheaval. (sigh)
It puts another slant on it doesn’t it – uncomfortably so. But I agree there are improvements that could and should be made. Talking to women all over the world and hearing their stories would be a good start.
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D&C 1:38 isn’t tricky. The scripture says that whether the will of God is accomplished by his voice or his servants’s voice, the fulfillment is the same. It’s not a license for church leaders (or even the members) to claim infallibility of their word, that everything they say is the same as if the Lord says it.
So interesting to learn that Mormons accept an open canon. I was particularly struck by the end of this podcast in which Kline expressed her hope that the canon might change in the future for the betterment of women within the church. Also, very interesting to learn that Kline sees ambiguous texts as having feminist possibility.
I was recently reading a little bit about exegetical interpretations and eisegesis, basically the whole idea of reading out from a text versus reading in. I struggle with the concept that texts, particularly religious texts could be written for me and allow room for my interpretations. In my view religious texts are written in historical contexts that denote much of their meaning. However, I am open to Klines’ interpretations of mormon texts and in some ways view them as acts of feminist activism.
Perhaps what the mormon “bubble” needs is a little eisegesis every now and then.