Ruths and Justas of Today
The structures and boundaries against which Ruth and Justa struggle are no less present now as in their times. Although progress has been made for women’s opportunities and rights, women still face obstacles in their quest for self-fulfi llment and equality. Thus the voices and stories of Ruth and Justa resonate with women as they demand their rightful place in the center not at the margins.
For Wainwright, Justa, by her action and words, acquires honor beyond the cultural limitations placed on her by her gender. As such, she provides a significant model not only for first-century Matthean community women but also for women today. Her preparedness to continue to stand against the system of injustice and to use its language and its structures against it to bring about transformation can prove symbolic for women today, especially as we encounter the same wall of resistance that she knew.25
Schussler Fiorenza agrees that the struggle of Justa is symbolic for women today and has contemporary significance. She points out that feminist biblical interpretation meets resistance when it attempts to enter the “house” of biblical interpretation as an “insider.” Often attempts to enter the discourses of the discipline on equal terms gets no response (but he did not respond to her word) – or are urged to be sent away as the male disciples urged Jesus to do so at the loudness of the woman.26
In Asia today, women are challenged to overcome barriers and boundaries that still attempt to limit their status and role. In Theravada Buddhist countries like Sri Lanka, Burma, Thailand, Laos and Cambodia, cultural and religious boundaries limit women in their quest for full ordination in the Sangha (community of the ordained). Although the Lord Buddha himself ordained women, the order of the bhikkhuni died out. At this present moment, women in Sri Lanka have been ordained through the Mahayana line of bhikkhunis.
Dr Chatsumarn Kabilsingh, a renowned Thai Buddhist scholar, was ordained in Sri Lanka with the name of Venerable Dhammananda. However, such ordinations are not recognized by all Sanghas. Likewise, sisters in certain Christian denominations such as the Roman Catholic Church, the Orthodox Churches, the Church of the Province of Myanmar (Anglican) and the Presbyterian Church of Myanmar cannot participate fully in all ministries. Because of their gender, they are barred from ordination as priests and pastors.
Another area where women face barriers in their attempt at entry is in the political arena.Women in positions of leadership such as Angela Merkel of Germany and Gloria Arroyo of the Philippines are few. This turf is a well-guarded male power that seeks to bar the full participation of women. As Burma is under military rule, women are certainly not in any positions of power in government. Indeed women’s political leadership is seen as a threat to the peace and security of the country.
Whenever such a topic arises, the proverb quoted is, “A woman in control will destroy the country.” This plainly is a reference to the last queen of Burma, Queen Supayalat, whose ascendency over her husband, King Thibaw, is blamed for Burma falling into the hands of the British. This proverb is often cited today to keep women in their place.
Ruth and Justa were not only foreigners but devotees of other gods. In courage they crossed religious and cultural boundaries to attain their respective objectives. Asian feminists see this not as conversion in the traditional understanding but as a meeting and sharing of faiths. Kinukawa has already noted this in her interpretation of Ruth’s words to Naomi.
Rose Wu sees the encounter between Jew and Canaanite as a model for dialogue between partners of different faiths which could be enriching for both. She also sees here a new understanding of mission, a mission that is inclusive, that is open to sex workers, sexual minorities, AIDS sufferers and the disabled.27 Hope Antone agrees that Jesus opened himself up to an honest exchange with the woman as a dialogue partner and ended up learning from the woman.28
However, Justa’s story as usually interpreted today, is disturbing for peoples of colonized nations who had been made to accept imperialism and colonialism as divinely ordained, were taught that their faiths were false and so were called “pagans,” “heathens” or “unbelievers.” Justa instead should be seen as an equal with the right to be treated as a human being.29 Living in community with peoples of different faiths and cultures, building peace and solidarity against violence, there is need for understanding, respect, tolerance and acceptance.
Ruth and Justa would agree that women today need to go beyond what they did. Although both were courageous and daring, they still remained under structures of patriarchy. For Ruth, her security was in marriage and birthing a son. Justa does not challenge the patriarchal structures but buy into it by her submissiveness. As Schussler Fiorenza notes, “This is indeed a sacred text that advocates and reinscribes patriarchal power-relations, anti-Jewish prejudices, and women’s feminine identity and submissive behavior.”30
Ruth and Justa both encourage women to critically evaluate their stories and go beyond the patriarchal framework. One such feminist is Wainwright who quotes Audre Lord, “For the master’s tools will never dismantle the master’s house,” suggests that we need not only old stories but also new stories that will construct “woman” differently. “It is here that Justa challenges me as a feminist reader to leap beyond the confi nes of her story to claim new discourses, new images, to dialogue with new sources of power, sources that emerge from communities of emancipatory praxis seeking to move beyond patriarchy.”31
What about the women of my country? What is the re-reading and re-telling of Ruth’s and Justa’s stories that I wish to share with them? Burmese women must claim their dignity and hpon. They must no longer submit passively to religious and cultural expectations of the “good wife,” “good daughter,” who sacrifi ces herself for others. They must go beyond accepted feminine behavior by discovering new paths.
The Ruths and Justas of today in dialogue with each other and with women today, claim boundary crossing as appropriate behavior for reaching out beyond what has been given. This might involve challenges and risks beyond what they encountered but as women move beyond approved feminine space into new frontiers of being and action they must use female ingenuity, insight and courage.
By Dr Anna May Say Pa
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