What is feminism?
 
Feminism has been integral to my life and livability, to my political consciousness, to my work as an astrologer, an artist, and an academic. And yet it is also a contested term. There has never been a single, monolithic consensus as to the definition of feminism, so I want to share some of the definitions and descriptions of feminism that have been most important to my own:
 
bell hooks defines feminism as “the movement to end sexism, sexist exploitation, and oppression.”
-bell hooks, Feminist is for Everybody: Passionate Politics (Cambridge, MA: South End Press, 2000), viii.
 
Judith Butler writes, “For the most part, feminist theory has assumed that there is some existing identity, understood through the category of women, who not only initiates feminist interests and goals within discourse, but constitutes the subject for whom political representation is pursued … Recently, this prevailing conception of the relation between feminist theory and politics has come under challenge from within feminist discourse. The very subject of women is no longer understood in stable or abiding terms. There is a great deal of material that not only questions the viability of ‘the subject’ as the ultimate candidate for representation or, indeed, liberation, but there is very little agreement after all on what it is that constitutes, or ought to constitute, the category of women.”
-Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (New York: Routledge, 1990), 2.
 
Angela Y. Davis writes, “Feminism involves so much more than gender equality. And it involves so much more than gender. Feminism must involve a consciousness of capitalism … It has to involve a consciousness of capitalism, and racism, and colonialism, and postcolonialities, and ability, and more genders than we can even imagine, and more sexualities than we ever thought we could name … feminist methodologies impel us to explore connections that are not always apparent. And they drive us to inhabit contradictions and discover what is productive in these contradictions. Feminism insists on methods of thought and action that urge us to think about things together that appear to be separate, and to disaggregate things that appear to naturally belong together.”
-Angela Y. Davis, “Feminism and Abolition: Theories and Practices for the Twenty-First Century,” Freedom Is a Constant Struggle: Ferguson, Palestine, and the Foundations of a Movement (Chicago, IL: Haymarket Books: 2016), 104.
 
Marquis Bey writes, “Our feminism is inextricable from being able to live otherwise” (209).
Bey also writes, “Feminism, which is to say trans feminism—which is, more to say black feminism—is an agential and intentional undoing of regulative gender norms and, further, the creative deconstructing of ontological racial and gender assault; a kind of gendered deconstruction, an unraveling that unstitches governant means of subjectivation; feminism as the reiterative un/gendered quotidian process of how not to be governed and given from without. That is, feminism marks here the vitiation of imposed racial and gendered ontologies that then demands an abolitionist modality of encountering the racialized gendered world” (3).
-Marquis Bey, Black Trans Feminism (Durham: Duke University Press, 2022).
 
Alexis Pauline Gumbs teaches us that “Black feminism is all about interconnection. Right, so Black feminism is a political imperative, it is an ethic, it is an intellectual framework, for me it’s also a spiritual practice, that says that we are simultaneously all that we are, and we are facing multiple oppressions as who we are. Right? That really is the genesis of Black feminism—in the tradition of Black feminism that I follow and really am created by.”
-Alexis Pauline Gumbs, “Episode 3.1 – Pseudo-Objective Scientific Language and Black Feminist Lessons from marine Mammals with Dr. Alexis Pauline Gumbs,” 99 Questions Podcast, 20 April 2023.
 
Roxane Gay writes, “We don’t all have to believe in the same feminism. Feminism can be pluralistic so long as we respect the different feminisms we carry with us, so long as we give enough of a damn to try to minimize the fractures among us.”
-Roxane Gay, Bad Feminist: Essays (New York: Harper Perennial, 2014), xiii.
 
While bell hooks offers, “You know that … I mean, one thing that, this is something that’s been on my mind lately, and it’s been disturbing me, is that, if feminism is all things to all people, then what is it? I mean, how do we locate it as a radical political movement in our lives if everybody just makes of it … which doesn’t mean that we should demonize, but we do have to be clear about: what are the boundaries? What is the line that you cross that you can in fact say ‘I’m a feminist’?”
-bell hooks, “bell hooks and Laverne Cox in a Public Dialogue at the New School,” YouTube.com, October 13, 2014: https://www.youtube.com/watch?v=9oMmZIJijgY.
 
So then, we might say that feminist is a movement to end oppression—including but not limited to sexism and sexist exploitation.
 
As such, feminism has historically been initiated by the interests of women—while the category of women and who is represented by such interests has been an open question that cannot be answered in any final, conclusive, and comprehensive way.

Feminism involves more than gender or gender equality. It involves a consciousness of capitalism, racism, colonialism, ablism, and other intersecting forms of domination and oppression.

Feminism impels us to explore connections that are not always apparent, thinking about things together that appear to be separate, and disaggregating things that appear to naturally belong together.

Feminism is inextricable from being able to live otherwise, a movement toward living in ways that are no longer constrained by regulative norms, demanding an abolitionist modality of encountering the racialized gendered world.

Feminism—particularly Black feminism—is about interconnectedness. It is a political imperative, an ethic, an intellectual framework, and a spiritual practice that insists on recognizing all that we are, as well as the ways we are facing multiple oppressions as who we are.

Feminism is pluralistic—we can affirm that there has always been more than one feminism, while also maintaining that feminism is a radical political movement, and if feminism is all things to all people, then what actually is it?

This is not an exhaustive account of what feminism might mean. But when I talk about feminism, these are some of the perspectives and priorities with which I am aligned.

As war escalates in many places around the world, I’m thinking about Mars. War, violence, and anger are some of the oldest significations of Mars in astrology, in sources such as Teucer of Babylon, Vettius Valens, and Ptolemy, forward to Abu Ma’Shar and William Lilly, and even into 20th and 21st century sources. How am I to make sense of this within a framework of feminist astrology?
 
If Mars speaks of war, anger, and violence, then it requires us to question our socialization toward war, anger, and violence, the ways we have been conditioned to think of war as a legitimate form of engaging with conflict capable of producing outcomes that are legitimate because they were accomplished through violence. The ways in which anger is so often discouraged or suppressed, especially for folks who are socialized as girls and women, or projected as a deficiency onto those who carry incendiary rage after centuries of injustice, like the stereotype of the “angry Black woman.” Or the ways that anger is often times the only emotional expression acceptable from people socialized as boys and men, to the detriment of their emotional wellbeing and their connection to themselves and others. Mars in someone’s chart can provide us with important information about how that person might deal with conflict, how they may internalize or externalize frustration, whether their temper might be fiery or subdued, intellectualized or practical. But a feminist astrology would never allow someone’s Mars placement—or Mars transit or Mars progression—to function as an excuse or endorsement for someone’s violence, for their mishandling of anger or conflict. Rather, it can provide us with a sense of where and how to concentrate their own efforts toward generative conflict and channeling their anger in alignment with their values.

If someone’s Mars placement or Mars’ influence in dynamic timing techniques coincides with experiences of violence, that is a tragedy, but I refuse to accept that it was necessary that the archetype of Mars find expression in those ways. Rather, we must understand that violence is never an isolated event. As Miriame Kaba once said on How to Survive the End of the World, citing Danielle Sered, “No one enters violence for the first time by committing it … If that’s true, then all this shit that we talk about—these binaries about victims and perpetrators—that explodes it all." She expounds on this idea in an interview with Ejeris Dixon and Leah Lakshmi Piepzna-Samarasinha in Beyond Survival: Strategies and Stories from the Transformative Justice Movement: “It is absolutely true that people who harm people were also harmed. I know people sometimes don’t want to hear that. I know that makes people mad, people feel like that’s an excuse, whatever. But I, with every fiber of my being, the both/and harm and survivorship really sits with me all the time. Cause there’s not one person I’ve worked with who harmed other people that was not also deeply and profoundly harmed themselves in some other context. So, it just makes me much more patient, it makes me much more empathetic, and it just gives me the real understanding that we have to live with the complexity of how harm plays itself out in ourselves, in our community, and in our world” (298). If no one enters violence for the first time by committing it, if every person who causes harm was also harmed, then we must understand every event of violence as an expression of a cascade of violence. This does not eliminate individual responsibility and the need for consequences, but it does suggest that the consequences for violence and harm must include healing for the person who inflicted violence or harm in order to end such cycles.
 
Bringing this back to astrology, Mars can indeed describe experiences of violence and eruptions of war, but only within social conditions that permit such expressions because we have not adequately done the work of personal and collective healing. And we are still living within such systemic conditions. What if rather than accepting Mars as descriptive of violence as an inevitable outcome, we instead choose to interpret Mars as descriptive of where and how harm must be addressed, where and how anger must be felt, where and how conflict can no longer be avoided? What if a feminist astrology insists on interpreting Mars as descriptive of where we must exercise our most fervent commitments to nonviolence, to refusing abuse and war? I believe this has potential for mundane astrology as well as natal astrology, and perhaps for astrological magic as well.

None of this is to naïvely suggest that simply by interpreting Mars different, we will avoid violence and war. Rather, it is to suggest that the archetypal powers of Mars are capable of more than the proliferation of endless war and senseless violence on this planet, and when we dare to articulate those other possibilities, we do indeed contribute to movements that carry us away from those narrow possibilities. Indeed, even under the conditions of wars that are already underway, how might the interpretation of Mars as a place where we must exercise our most fervent commitments to nonviolence generate more possibilities for how we might navigate war astrologically?

There is so much more to consider here. I feel drawn to return to Judith Butler’s Frames of War: When Is Life Grievable and The Force of Nonviolence: An Ethico-Political Bind as resources within which to think more deeply about feminist analyses of war in relation to Mars. I want to return to Audre Lorde's essay, "The Uses of Anger: Women Responding to Racism" for the ways that it so clear articulates how we might work well with anger. But these were my initial thoughts I wanted to share, part of a larger ongoing project for thinking critically about feminist astrology.

I’m so excited to share this episode of The Strology Show hosted by Kirah Tabourn with guests Mo Olufemi, Jason Kei, and me discussing the earth signs—Capricorn, Taurus, and Virgo—in astrology!
This was such a rich and satisfying conversation, and it was an honor to be talking with such brilliant and thoughtful colleagues. Whether you have significant placements in one of these signs—like your Ascendant, ruler of your Ascendant, Sun, or Moon—or you are a student or practitioner of astrology interested in hearing some old and new perspectives of these signs, I hope you give it a listen.
 
YouTube: https://www.youtube.com/watch?v=SRlxjs6Hve4
Captivate: https://thestrologyshow.captivate.fm/episode/earth-signs
 
[Image 1 reads: Season 3 Episode 2 The Strology Show Earth Signs with Michael J. Morris, Jason Kei & Mo Olufemi with images of Michael, Jason, and Mo in the middle of a light blue background. Image 2 reads: Season 3 Episode 2 On this episode – Kirah is joined by Michael J. Morris, Jason Kei, and Mo Olufemi to talk all about the Earth Signs. Listen as they deep dive into qualities of each earth sign, address stereotypes and explore the nature of the earth element in astrology and society.]

I am very pleased to release the video and audio recordings of a presentation entitled “The Atomic Age, Urgency, Danger, and Kinship: Astrology and Climate Collapse” which I co-presented with Drew Levanti on December 12, 2021, at the Astrology and Climate Change Conference, hosted by the Mayo School of Astrology. The recordings are available for immediate download here.
 
Description:
The threat of total annihilation pervades the discourse on climate change, significantly entering public consciousness with the cataclysmic initiation of the Atomic Age. Following threads of prominent configurations between the Moon and Saturn in the inception charts of the atomic bomb, we examine features of not only the ecological realities of climate collapse but also relational complexities for mitigating the relentless acceleration of extraction, consumption, and extinction endemic within these global crises.
 
Download includes:
-90-min video recording (mp4)
-90-min audio recording (m4a)

​Juno is the Roman goddess of the feminine, marriage and commitment, the counterpart to Jupiter and protector of the community and the state. Astrologer Demetra George describes Juno as “the principle of relatedness and commitment to the other,” “one’s capacity for meaningful relationship and commitment to another person.”
On January 7, Venus will make a conjunction with the asteroid Juno as part of Venus’ longer retrograde journey. Our capacities for commitment within our most significant partnerships are being woven into the larger process of reflection and review described by this Venus retrograde.

Feminist philosopher Judith Butler writes on the subject of love and commitment: 
“Commitment would be the agreement to commit oneself anew, time and again, precisely when circumstances change. And this would mean changing the concrete meaning of commitment as circumstances change … if commitment is to be alive, that is, if it is to belong to the present, then the only commitment one can make is to commit oneself again and again. ‘I love you and I choose you again and again.’ I did not just choose you once, but I continued to choose you, and what there is of me in my speech is given to you again and again through this speech act, declaration, vow, and promise, one that binds me to you in the present, whatever present that happens to be.”
 
As Venus makes this conjunction with Juno, you may find yourself assessing your commitments, committing yourself anew, once again, making your commitment to those you love alive in this present moment, choosing those you love again and again. Doing so may require considerable reflection, asking the questions: why is it that I choose this love, this commitment, now again? How can my love be more than simply a habit or pattern and instead emerge as a clear choice under these current conditions?
Venus will make another conjunction with Juno this year, at 21º Aquarius on March 28. You may notice reverberations between these two connections on January 7 and March 28.
 
[Image reads: 7 January 2022 Venus Rx conjunct the asteroid Juno at 19º Capricorn in light lettering on a dark starfield]

As the Sun enters Capricorn on December 21, we observe Yule or the Winter Solstice in the northern hemisphere—the longest night of the year, as the Sun crosses the degree of its maximum southern declination, when the north pole is inclined furthest from the Sun. It’s a time for turning inward, for honoring the fallow period of winter, for drawing close to those we love and creating light and life with one another to see us through the darkness. It is also a moment of rebirth for the Sun, as from this point the days will gradually grow longer.

This year as the Sun enters Capricorn, it joins Mercury, Pluto, and Venus, just a few days into its retrograde and still closely conjunct Pluto. This Venus retrograde invites us to reflect on our commitments, examine the ways that power operates in our most enduring relationships, unearth the ways in which we re-enact our experiences of trauma or harm in our patterns of relating, and build foundations that can support our ability to love well. At the time of the Sun’s ingress into Capricorn, Mercury is also conjunct the asteroid Juno, the queen of heaven and goddess of loving commitments. How do you express you love to those with who you are committed? How do you commit yourself in words to being in practices of love, even when they require work or facing what might be difficult? This is the context into which the Sun is moving as we mark the start of winter.
 
The brilliant bell hooks, who is now a Black feminist ancestor, writes in All About Love: New Visions, “Love is an action, a participatory emotion. Whether we are engaged in a process of self-love or of loving others we must move beyond the realm of feeling to actualize love. This is why it is useful to see love as a practice. When we act, we need not feel inadequate or powerless; we can trust that there are concrete steps to take on love’s path. We learn to communicate, to be still and listen to the needs of our hearts, and we learn to listen to others. We learn compassion by being willing to hear the pain, as well as the joy, of those we love.”
May we all recognize love as an action, moving beyond the realm of feeling to engage in the practice of loving, learning to communicate, to be still and listen, to hear the pain as well as the joy of our own hearts and the hearts of those we love.
Blessed Yule.
 
[Image 1 reads: Astrology of the Wheel of the Year Yule Winter Solstice 21 December 2021 in gold letters on a dark green background of flowers and stars. Image 2 shows the chart for the Sun’s ingress into Capricorn on 21 December 2021 in Columbus, OH.]

​Today Venus in Taurus perfects a square with Jupiter in Aquarius, just before Venus leaves its domicile for Gemini, and just days before Jupiter ingresses into its domicile of Pisces. While the square is the aspect associated with the qualities of Mars—contention, conflict, crisis, and the demand for adjustment—in Hellenistic astrology, the square can also be a very dynamic form of bonification from the benefics. Today the two benefics bonify one another—Jupiter overcoming Venus in a superior square, Venus hurling rays back to Jupiter from the inferior position. Both are offering support and affirmation, particularly in the area of favorable relationships. This could be a potent time for forming powerful alliances, as well as for building deeply meaningful connections in our intimate partnerships. Jupiter describes the principles of expansion and inclusion, whereas Venus describes the principles of union and pleasure. How can we form relationships—personal, political, and professional—that encompass more of our capacities for pleasure and joy? Asking for what feels good and supporting others in experiencing satisfaction can create important solidarities between us. As Audre Lorde writes in “Uses of the Erotic: The Erotic as Power,” “The erotic functions for me in several ways, and the first is in providing the power which comes from sharing deeply any pursuit with another person. The sharing of joy, whether physical, emotional, psychic, or intellectual, forms a bridge between the sharers which can be the basis for understanding much of what is not shared between them, and lessens the threat of their difference.” How might you center the sharing of joy in your relationships today?

[Image reads: VENUS SQUARE JUPITER 8 May 2021 in pink letters on a dark purple background]

Tomorrow, April 22, Venus in Taurus makes a conjunction with Uranus. Venus’ conjunction with Uranus offers grounding connections to sustain impulses toward authenticity and freedom throughout the ongoing Saturn/Uranus squares. Notice how Venus entices us to cultivate radical new patterns of relating throughout the year, particularly on July 8 when Venus in Leo makes a square to Uranus, on August 3 when Venus in Virgo makes a trine to Uranus, on September 23 when Venus in Scorpio makes an opposition to Uranus, and finally on November 19 when Venus in Capricorn makes an overcoming trine to Uranus. The trine on November 19 occurs the same day as the lunar eclipse in Taurus, just two days after the Mars/Uranus opposition, suggesting that whatever is culminating and breaking through in mid-November has the potential to bring us into greater loving connections with others, with beauty, and with justice. Tomorrow’s conjunction is the start of this Venus/Uranus cycle, so attend to what is being seeded now in order to witness how this story unfolds in the year ahead. Commit yourself to revolutionary care, and then devote yourself to the process of daring to love in ways that break from established patterns—your own and those you have received from society—knowing that doing so is necessary for our freedom. As adrienne maree brown write, “We need to learn how to practice love such that care—for ourselves and others—is understood as political resistance and cultivating resilience.”

[Image reads: VENUS CONJUNCT URANUS IN TAURUS 22 April 2021 in bright pink lettering on a chartreuse background]

​On 14 April, Venus ingresses into its domicile of Taurus where it will remain until May 9. In Taurus, Venus draws us back to sensual pleasures, to the grounding resources of touch, feeling our feet on the ground and our fingers in the earth, our skin pressed against the skin of another, the taste of the world unfolding through flavors on our tongues, the scent of satisfiability lingering in the air around us. Venus in Taurus insists on taking all the time that we need in order to feel more and feel good. Once we have known our capacities for these depths of feeling, they can become a standard for the quality of life we can demand from ourselves and our world. As Audre Lorde writes in “Uses of the Erotic: The Erotic as Power,” “The erotic is a measure between the beginnings of our sense of self and the chaos of our strongest feelings. It is an internal sense of satisfaction to which, once we have experienced it, we know we can aspire. For having experienced the fullness of this depth of feeling and recognizing its power, in honor and self-respect we can require no less of ourselves.” Venus in Taurus in an invitation to ground ourselves in our own physical, sensual experiences of satisfaction, and to hold ourselves and our lives to the standard of that fullness of feeling. Co-present with Uranus, Venus is ruling revolutionary terrain, reminding us that our bodies already hold all that we need to know about our own personal and collective liberation. As we not only root deeply into our pleasures but also, as adrienne maree brown writes in Pleasure Activism, “prioritize the pleasure of those who are most impacted by oppression,” we tend the gardens of justice, in which everyone has access to what they need—including feeling good. Throughout the next several weeks, how can you not only prioritize your own pleasure and satisfaction, but also use whatever privilege is available to you to support more pleasure and satisfaction for those who are most marginalized and denied pleasure in our culture?
 
[Image reads VENUS INGRESSES INTO TAURUS 14 April 2021 in light green lettering on a rose colored background]

​Today is the first exact square between Saturn in Aquarius and Uranus in Taurus, one of the biggest stories unfolding in the astrology of 2021. The Moon will be conjunct Uranus in Taurus as the square perfects, suggesting seismic collisions that reverberate throughout our embodied emotional lives. Remember that your body—this body that you are—holds the truth of your most authentic impulses and the keys to your own liberation. If you find yourself crashing into rigid narratives about the ways in which you are insufficient or not enough, your fears of your own body or your own pleasures, shame for what you are feeling or for what you want to feel, remember that the land of your body is sacred. Even if you feel that ground shifting beneath you, ride the currents that carry you toward yourself, your own desires and pleasures—even if that requires moving away from the external restrictions that you have internalized as identities. María Rodríguez writes in Sexual Futures, Queer Gestures, and Other Latina Longings: “Against the soul-numbing pressures of everyday life, we come back to our bodies again and again, and look for pleasure there—in dance, in sex, in touch, in the warm sweetness of a ripe fig against our lips. We reach for the touch of joy. And as it brushes past, we are reminded of the gap between our psychic lives as sexual subjects and our lived experience as desiring carnal bodies living in the belly of a hostile world. Because we fuck against the walls of violence, the memory and threat of other forms of touch must forever serve as the constitutive outside to our utopian desires. In a world where so many of us are defined as abject, perverse, old, colored, crippled, illegal, ugly, and outside love, embodied forms of social connection and carnal pleasure become sites of possibility where our survival becomes imaginable.” Come back to your body and look for pleasure there in the midst of whatever internal or external systems might refuse your survival.
 
[Image reads SATURN SQUARE URANUS 17 February 2021 in green letters on a brown background]