Intersections of Myth, Culture and Gender
The topic of week eight was one of those I was looking forward to the most. It greatly expanded my horizons, mostly by connecting the image of Lilith (or its change) to feminism and the contemporary world in general. From the 1970s onwards Lilith is viewed as a woman that does not fit within the patriarchal tendencies of society. She is a very fruitful source for feminist spirituality and other kinds of creative fields – poetry, songs, and literature.[1] What I found the most significant about this topic is how drastically the portrayal and understanding of things can change, solely depending on their context. Lilith used to be portrayed as a blood-sucking demoness but thanks to feminism, we can see her in a more positive light – such as the patron of abortions.[2] What I really appreciate about feminism is being able to change the portrayal of women that was firstly presented in a more patriarchal sense. Another example I can think of is Medusa and I can only hope that it is going to affect more characters – I would like to see more people being interested in figures such as Salome and Herodias which, when retold from a feminist point of view, can have a different meaning, especially when the circumstances of their actions are questioned. I was very lucky to grow up in an alternative household, with my mother being spiritual so I have had the opportunity to learn about Lilith at an early age. It is wonderful to be able to learn about her from a more academic perspective, to be able to see how exactly she charms feminists and how she as a character is historically important. Her portrayal in popular media is also on the rise, which is wonderful because more people will be able to learn about her.
[1] Ruah-Midbar Shapiro, Marianna. “The Temptation of Legitimacy: Lilith’s Adoption and Adaption in Contemporary Feminist Spirituality and Their Meanings.” Modern Judaism – a Journal of Jewish Ideas and Experience 39, no. 2 (March 22, 2019): 125–43. https://doi.org/10.1093/mj/kjz003.
[2] Ibid pp. 137