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Journal articles on the topic 'Feminist spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Maya, Kavita. "Arachne’s Voice: Race, Gender and the Goddess." Feminist Theology 28, no. 1 (August 6, 2019): 52–65. http://dx.doi.org/10.1177/0966735019859469.

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This article considers the issue of racial difference in the Goddess movement, using the mythological figure of Arachne, a skilful weaver whom the goddess Athena transformed into a spider, to explore the unequal relational dynamics between white Goddess feminists and women of colour. Bringing Goddess spirituality and thealogical metaphors of webs and weaving into dialogue with postcolonial and black feminist perspectives on the politics of voice, marginality and representation, the article points to some of the ways in which colonial narratives weave through Goddess feminism, including practices of silencing and the romanticization of racial difference. Ultimately, I argue that feminist spirituality must recognize and address structural inequality between white women and women of colour, or in other words, listen to Arachne’s voice.

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2

HOLMES, CHRISTINA M. "Sacred Genealogies: Spiritualities, Materiality and the Limits of Western Feminist Frames." PhaenEx 11, no. 1 (June 5, 2016): 49–72. http://dx.doi.org/10.22329/p.v11i1.4398.

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After a turbulent period during which feminist studies disavowed ecofeminism, the field is finding new popularity with strains that have made their way into gender and sustainable development studies and new material feminisms. To do so, they have had to evacuate all traces of spirituality. This essay reviews the circumstances under which spiritual ecofeminisms fell from favor before turning to theologians, religious studies scholars, and Chicana feminist theorists and artists for whom spirituality plays a central role. It asks: how can we take spirituality and religion seriously again in ecofeminism? Is there room to respect spirituality even in feminist environmental safe houses, whether socialist and development oriented or science-infused new material approaches? This essay concludes with artist Amalia Mesa-Bains’s installations as a case study to illustrate what Chicana environmentalisms could teach us about materiality and spirituality within a decolonial framework.

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3

Swanepoel, N., and T. Van Wyk. "Feminist spiritualities, gender equality and sustainable development: The possibilities of a countermovement." Acta Theologica 43, no. 1 (June 30, 2023): 211–32. http://dx.doi.org/10.38140/at.v43i1.6986.

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Feminist historiography indicates that spirituality has historically been one of the instruments whereby women could “speak”. This “voice” implied recognition and authority, to a certain degree, in a patriarchal-oriented reality. In this regard, feminist spirituality became a vehicle for women to authorise their own religious and spiritual contributions and insights. Feminist spirituality became a countermovement – countering perceptions and ingrained convictions that a woman could not be a mediator between God and humanity. Feminist spirituality contributed to the creation of spaces for women to study and participate in the creation of religious-spiritual texts. Women’s contexts are diverse and intersectional, and so is feminist spirituality, to the extent that it is more appropriate to speak of feminist spiritualities in the plural. This article explores the possibilities of feminist spirituality as countermovement that contributes to the realisation of gender equality, in the way that gender equality finds expression in the Sustainable Development Goals of the United Nations. It is situatedwithin a growing field of work that explores how faith communities’ religion and spirituality contribute to their being agents of sustainable development, and within the contextual urgency of the sustainable development agenda.

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Felitti, Karina. "“The Spiritual is Political”." Religion and Gender 9, no. 2 (December 10, 2019): 194–214. http://dx.doi.org/10.1163/18785417-00902010.

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Abstract This article analyses the circulation of feminist ideas and practices in women’s circles and connected workshops geared to urban middle-class heterosexual cisgender women, and the presence of spiritual elements in massive feminist mobilisations in contemporary Argentina. It uses a qualitative methodology based on ethnographic observations, interviews and analyses of digital content carried out between 2014 and October 2019. In a national and international context of feminist visibility and broad availability of spiritual goods and services, I explore the relations between secularisation and sexual politics, and spirituality and feminisms. The outcomes show a secular-based feminism permeable to spiritual practices and an increasing participation of women who define themselves as spiritual in feminist demonstrations. They also suggest that this convergence assists in the dissemination of sexual and reproductive rights in a definition that integrates notions of bodily knowledge, self-management, empowerment and spiritual wellness.

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5

Finson, Shelley. "Feminist spirituality within the framework of feminist consciousness." Studies in Religion/Sciences Religieuses 16, no. 1 (March 1987): 65–77. http://dx.doi.org/10.1177/000842988701600106.

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6

Neitz, Mary Jo, and Anne Carson. "Feminist Spirituality and the Feminine Divine: An Annotated Bibliography." Review of Religious Research 29, no. 3 (March 1988): 321. http://dx.doi.org/10.2307/3511238.

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7

Crabtree, Sara Ashencaen, and Fatima Husain. "Within, Without: Dialogical Perspectives on Feminism and Islam." Religion and Gender 2, no. 1 (February 19, 2012): 128–49. http://dx.doi.org/10.1163/18785417-00201007.

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This paper offers an ontological and literary review of Muslim women’s religious practices across the Muslim ummah, in considering the development of an epistemology of faith and feminism within the Islamic schema. Our aim is to explore the diverse constructions of autopoiesis in reference to feminism, faith and spirituality in relation to Islam as both a religious and a cultural phenomenon. To this end, global examples of faith-based practice are reviewed, where issues of dominant and minority cultures and values refer to how Muslim faith practices are enacted within the local context. The authors use a dyadic, auto-ethnographic methodology to explore their own personal, political and spiritual positioning as feminists from a Muslim, immigrant and secular British background. The significance of women’s spiritual and feminist dimensions in the context of faith, nationhood and embodiment of ideological positions are analysed. Additionally, religious, cultural and geo-political implications of feminism and Islam are considered regarding identity, culture and tradition, and religious resurgence, together with forms of feminist resistance to religious doctrine. Finally, the search by women for spiritual authority and authenticity is discussed.

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8

Durka, Gloria. "Feminist Spirituality: Restoration and Transformation." British Journal of Religious Education 12, no. 1 (September 1989): 38–44. http://dx.doi.org/10.1080/0141620890120107.

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9

EATON, JEFFREY C. "SIMONE WEIL AND FEMINIST SPIRITUALITY." Journal of the American Academy of Religion LIV, no. 4 (1986): 691–706. http://dx.doi.org/10.1093/jaarel/liv.4.691.

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10

Finfgeld, Deborah L. "Feminist Spirituality and Alcohol Treatment." Journal of Holistic Nursing 20, no. 2 (June 2002): 113–27. http://dx.doi.org/10.1177/08910102020002002.

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11

Finley, Nancy J. "Political Activism and Feminist Spirituality." Sociological Analysis 52, no. 4 (1991): 349. http://dx.doi.org/10.2307/3710851.

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12

Aune, Kristin. "Feminist Spirituality as Lived Religion." Gender & Society 29, no. 1 (August 21, 2014): 122–45. http://dx.doi.org/10.1177/0891243214545681.

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13

Hunt, Mary Elisabeth. "Feminist Theologies: Looking Back To Look Ahead." Mandrágora 27, no. 2 (June 18, 2024): 33–50. http://dx.doi.org/10.15603/ma27233-50.

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Feminist theologies in the U.S. are the reason why attention to gender has changed religions. Feminist studies in religion and social activism go hand in hand. These twin foci form a useful backdrop for understanding contemporary feminist spirituality which is a concrete coupling of religious dynamics and feminist action. That spirituality is the product of feminist work in religion and has an impact on society. Brief descriptions of a small sample of the groups that continue to deepen this work point to a bright future for feminist theologies despite backlash and obstacles.

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14

Pratt, Menah. "A Black Womanist Theomethaxis." Departures in Critical Qualitative Research 12, no. 3 (2023): 24–47. http://dx.doi.org/10.1525/dcqr.2023.12.3.24.

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This article offers a new tool for women of color scholars to write and analyze the data and archive from their own life journals and journeys. Coining a new concept of theomethaxis, a Black Womanist Theomethaxis framework is an integration of theory, methodology, and praxis focused on the intersection of race, gender, and spirituality. It uses Black women’s autobiography, critical praxis autoethnography, counter-storytelling, and Black girl cartography as methodological tools. Drawing from cultural studies, feminist theories, African American history, women’s history, and childhood studies, it integrates theoretical constructs from Black feminist thought, Black girlhood studies, Critical Black Feminism, Hip-Hop Feminism, Crunk Feminism, New Black Feminism, Womanist thought, Womanist theology, and the Wild Woman Archetype. Integrating personal narrative, the article illustrates how the framework facilitated the praxis of analyzing 45 years of journals, revealing revolutionary and transformational themes in the initiation journey from Black girlhood to Black womanhood. The concept of a womanist theomethaxis may also provide a framework for application to other academic areas and studies, such as Chicana/Latina feminist studies, Asian American feminist studies, and Indigenous feminist studies.

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15

Rohmaniyah, Inayah. "Meninjau Ulang Wacana Spiritualitas dan Perempuan." Musãwa Jurnal Studi Gender dan Islam 6, no. 2 (July 31, 2008): 153. http://dx.doi.org/10.14421/musawa.2008.62.153-172.

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This paper explores the concept of spirituality and its relation to feminism, and investigates feminist critics upon religion and women's spirituality in the history of institutionalized religion. It eventually examines the important role of Muslim women's reading on the authenticity of women's spirituality in Islam. Spirituality has to do with an age,old human quest to seek fulfillment in the process of being human, liberation and pointers towards transcendence. Feminism emerged as a new awareness in understanding reality and questioned the existing of androcentric, sexist and patriarchal construction of religion and spirituality. Women's involvement in the process of reading religious texts is imperative in attempt to produce more egalitarian and just reading. Muslim Women's readings arrive at conclusion that the authenticity of one's spirituality, female and male, is determined by one's piety (taqwa) which is identified by one's ability to recognize constraints and preserve equilibrium within her/his life. Piety is the ability to balance individual autonomous reasoning with social hegemony and the natural divine laws, to balance the moral-religious exhortation with reason, knowledge and experience, to balance the heart and mind. It has no relation with gender or sex.

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16

Henking, Susan E. "Rejected, Reclaimed, Renamed: Mary Daly on Psychology and Religion." Journal of Psychology and Theology 21, no. 3 (September 1993): 199–207. http://dx.doi.org/10.1177/009164719302100301.

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This article reviews Mary Daly's five books published between 1968 and 1987. Mary Daly is a key contributor to the feminist view of religion. The focus of this discussion is her intellectual trajectory that includes critique and reconstruction of both psychology and religion. As she moves from reform to radical feminism and from Christianity to postchristian feminist spirituality, Daly increasingly views both psychology and religion as aspects of oppressively patriarchal culture. Simultaneously, her own work includes psychological insights and envisions psychic integrity as a goal of the spiritual revolution of feminism. Daly's work sponsors a psychology of religion and dialogue between psychology and religion that opposes sexism.

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17

Smith, Joanmarie. "Feminist Spirituality: The Way of Wisdom." British Journal of Religious Education 12, no. 1 (September 1989): 11–14. http://dx.doi.org/10.1080/0141620890120103.

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18

Traitler, Reinhild. "Feminist And Orthodox Spiritualities: “Women'S Spirituality”." Ecumenical Review 60, no. 1-2 (January 4, 2008): 16–28. http://dx.doi.org/10.1111/j.1758-6623.2008.tb00242.x.

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19

Feraro, Shai. "“The Goddess is Alive. Magic is Afoot.”." Nova Religio 24, no. 2 (October 20, 2020): 59–79. http://dx.doi.org/10.1525/nr.2020.24.2.59.

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This article analyzes the influence of radical and cultural feminist ideas on the writings produced by Zsuzsanna Emese Mokcsay (b. 1940), a seminal Pagan activist who spearheaded the development of the Dianic Witchcraft tradition during the 1970s and 1980s. An examination of Budapest's writings reveals the ideological background of Dianic Wicca, found in the specific aspects in the works of radical and cultural feminist thinkers such Mary Daly, Adrienne Rich, Robin Morgan, Susan Griffin, and Susan Brownmiller, which suited Budapest's lesbian-separatists leanings. The article thus sheds light on the politics of Goddess Spirituality during its formative years that have made modern Paganism what it is today. This is particularly important in light of the challenges to Dianic Wicca (and Goddess Spirituality in general) in recent decades, as third-wave feminism and transgender rights highlight a generational gap between veteran and younger Dianic women.

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20

Radačić, Ivana. "a spiritually orientated (self-)care approach to human rights." Feminist Review 136, no. 1 (March 2024): 125–41. http://dx.doi.org/10.1177/01417789231222830.

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In recent years, there have been significant challenges to women’s rights. In addition to external attacks, internal challenges include a dichotomous, oppositional and gendered framework of human rights, as well as the problem of burnout and trauma in the field. Feminists have been addressing these problems by offering a reconceptualisation of rights, developing the concept of spiritual activism, emphasising the power of erotics and pleasure in activism, as well as incorporating self- and collective-care practices. Taking into account feminist contributions and work that still needs to be done, as well as my own personal experiences in the fields of human rights, self-development and spirituality, in this article I engage with the concept of care and spirituality to propose changes in the conceptualisation and practices of human rights, with a view to developing a feminist spiritually orientated (self-)care approach to human rights.

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21

Motta, Sara C. "Decolonizing Our Feminist/ized Revolutions: Enfleshed Praxis from Southwest Colombia." Latin American Perspectives 48, no. 4 (July 2021): 124–42. http://dx.doi.org/10.1177/0094582x211020748.

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An initial mapping of the decolonial feminisms emergent in Buenaventura and Cali, Southwest Colombia, in the Afro-Colombian and indigenous political Escuela de Mariposas de Alas Nuevas and Círculo de Hombres, Cali, shows that they move within and beyond a politics and epistemology of representation in a return to the enfleshed as territories of transformatory wisdoms and the embrace of ancestrality and feminist spirituality. Un mapeo inicial de los feminismos decoloniales surgidos en Buenaventura y Cali, en el suroeste de Colombia, dentro de las agrupaciones políticas afrocolombianas e indígenas Escuela de Mariposas de Alas Nuevas y Círculo de Hombres, Cali, muestra que se mueven dentro y fuera de una política y epistemología de representación y ejercen un retorno a lo encarnado como territorios de sabidurías transformadoras a la vez que abrazan la ancestralidad y la espiritualidad feminista.

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22

Coholic, Diana. "Incorporating Spirituality in Feminist Social Work Perspectives." Affilia 18, no. 1 (February 2003): 49–67. http://dx.doi.org/10.1177/0886109902239096.

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23

Hensley, Charlotta. "‘Womanspirit’ and Other Issues of Feminist Spirituality." Serials Review 13, no. 1 (March 1987): 5–18. http://dx.doi.org/10.1080/00987913.1987.10763725.

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24

Rakoczy, Susan. "Trusting Experience: The Foundation of Feminist Spirituality." Religion and Theology 18, no. 1-2 (2011): 32–55. http://dx.doi.org/10.1163/157430111x613656.

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25

Hester, Karen. "Why the nonviolent movement needs feminist spirituality." Women's Studies International Forum 12, no. 1 (January 1989): 87–89. http://dx.doi.org/10.1016/0277-5395(89)90084-8.

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26

Moe, Angela M. "Reclaiming the Feminine: Bellydancing as a Feminist Project." Congress on Research in Dance Conference Proceedings 40, S1 (2008): 181–92. http://dx.doi.org/10.1017/s2049125500000674.

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Bellydancing is largely misunderstood and stereotyped. Few realize that it is an expressive, ancient, and woman-centered genre of movement, rooted in Middle/Near Eastern folk tradition and culture. Not surprisingly, it has received scant scholarship despite its increasing popularity throughout the world. This paper offers a feminist critique of hegemonic understandings of bellydance, based upon ethnographic research on American women's experiences. Findings are organized along five themes: discovery (of the dance and of self); healing (repair and respite from illness, injury, and victimization); spirituality (connectivity to each other, a higher power, and divine femininity); sisterhood (community, specifically woman-space); and empowerment (omnipresent sense of pride and self-confidence). I argue that bellydance is too easily dismissed as a means through which women are objectified via patriarchal views of beauty, sexuality, and performativity. These may be understood as byproducts of Western Orientalist renderings of the Middle/Near East and contextualized within our contemporary antifeminist society.

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27

Hafner, Madeline M., and Colleen A. Capper. "Defining Spirituality: Critical Implications for the Practice and Research of Educational Leadership." Journal of School Leadership 15, no. 6 (November 2005): 624–38. http://dx.doi.org/10.1177/105268460501500602.

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This essay problematizes the current discourses on spirituality and leadership, particularly in terms of how spirituality is defined. To this end, the authors provide a brief overview of the different definitions of spirituality as explicated in the literature on spirituality and leadership, identify the underlying epistemologies of these definitions, and discuss why epistemology matters when thinking about spirituality and leadership. Additionally, the authors outline how an “endarkened feminist epistemology” (Dillard, 2000) can assist our thinking about spirituality and leadership, and advance not a definition per se but perspectives to consider when teaching and conducting research on or about spirituality and leadership, and when practicing leadership that takes into account social justice.

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Aisha Haleem. "Traces of Standpoint Theory in Select Poems of Kishwar Naheed." Creative Saplings 2, no. 07 (October 25, 2023): 36–48. http://dx.doi.org/10.56062/gtrs.2023.2.07.425.

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The fact is that South Asian nations have a history of keeping women from speaking up in public, but literature in the area does quite the opposite by serving as a voice for feminism. Kishwar Naheed, through the power of her pen, has contributed a lot to raising issues related to female subjugation and deprivation. The knowledge that results from situations and experiences that girls and women share is highlighted by the feminist Standpoint theory. The idea that our work—the activity in which we participate—shapes what we know and how we behave is central to Marxist theory, where this emphasis on experiences comes from. This study aims to identify the feminist underpinnings of a few poems by Pakistani-Urdu poet Kishwar Naheed. Her work is grounded in the experience of the subcontinent as a whole, allowing for a better understanding of the development of resistance against chauvinist revivals that impose their idea of a "submissive good woman" on subcontinental women. Her "transgression" poetry rejects the limitations imposed by a false, chauvinist spirituality and tries to sketch out the contours of the oppressed yet rebellious feminine personality.

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Reimer-Barry, Emily. "On Women’s Health and Women’s Power: A Feminist Appraisal of Humanae Vitae." Theological Studies 79, no. 4 (November 30, 2018): 818–40. http://dx.doi.org/10.1177/0040563918801194.

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Catholic feminism has flourished in the decades following Humanae Vitae. Still, Catholic women do not speak with one voice on the issue of birth control. I argue that Humanae Vitae has had far-reaching damaging effects on many Catholic women and their spirituality, moral agency, and fertility. Nevertheless, any feminist critique of the document must also take seriously the experiences of Catholic women who express that practicing natural family planning has brought empowerment, good health, and increased spousal intimacy. Further ecclesial discernment is needed, with special attention to women’s leadership on this issue.

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30

Lee, Helen. "II. Towards Ungendered Relationality: Psychology and Feminist Spirituality." Feminism & Psychology 10, no. 4 (November 2000): 470–74. http://dx.doi.org/10.1177/0959353500010004006.

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31

Hinson, E. Glenn. "Book Review: Sophia: The Future of Feminist Spirituality." Review & Expositor 84, no. 3 (August 1987): 543–44. http://dx.doi.org/10.1177/003463738708400347.

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32

Jeong, Kwihoon. "Caryl Churchill’s Vinegar Tom: Feminist Spirituality and Nature." Modern Studies in English Language & Literature 63, no. 4 (November 30, 2019): 173–96. http://dx.doi.org/10.17754/mesk.63.4.173.

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Wadhwa, Soni. "Feminist Literary Criticism Meets Feminist Theology: Yashodhara and the Rise of Hagiographical Fiction in Modern Feminist Re-visioning." SAGE Open 11, no. 4 (October 2021): 215824402110615. http://dx.doi.org/10.1177/21582440211061570.

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Feminist re-visioning has led to heterogenous retellings of mythological heroines in fiction. Sita and Draupadi, two of the well-known Indian mythological characters, have been explored in various capacities in mythological fiction. Yashodhara, Buddha’s wife, is a recent addition to this re-visioning project. This article seeks to engage with three retellings of Yashodhara’s story—each of which is radically different from the others. The result is the rise of hagiographical fiction around the character—responsive to the Buddhist ethos of love and spirituality. This article argues that the most intriguing representations of Yashodhara found in this fiction are rooted in the nonoppositional agency given to her character.

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34

Hollingsworth, Andrea. "Spirit and Voice: Toward a Feminist Pentecostal Pneumatology." Pneuma 29, no. 2 (2007): 189–213. http://dx.doi.org/10.1163/157007407x237917.

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AbstractThis article suggests that bringing feminist pneumatology and Pentecostal spirituality into dialogue may provide new opportunities link women's empowerment with the doctrine of the Holy Spirit. Following a brief overview of feminist pneumatology and Pentecostal spirituality, it exposits Sarah Coakley's pneumatology, arguing that her insights lead us to inquire about the ways in which Charismatic piety might contribute to the empowerment of Pentecostal women in the majority world today. The article then highlights sociological research which shows that Latin American women's ecstatic experiences of the Spirit are frequently linked with an increased sense of personal subjectivity, and the ability to “give voice” in both public and private spheres. It concludes with a proposal for speaking of the Holy Spirit as the divine voice, suggesting that this may be one way to move toward a constructive feminist Pentecostal pneumatology.

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Knotková-Čapková, Blanka. "Witches and Rebels." Archiv orientální 81, no. 1 (May 12, 2013): 33–47. http://dx.doi.org/10.47979/aror.j.81.1.33-47.

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The female literary character of “the witch” appears frequently in various genres – myths, fairy tales and also modern stories. When conceptualizing this character type from the perspective of a gender/feminist analysis, we have to include methodological approaches of feminist spirituality (theology) as well as a secular gender analysis of religion and literature. There is no general homogeneous opinion on the issue as to whether gender and feminist studies are one discipline or two different ones. I am not denying that the notion of ‘feminist’ usually evokes a closer connection to the political/ideological aspects, and, from the historical point of view, may even seem to be not an appropriate name for the discipline today, as current feminisms do not thematise only female identities but gender identities as a whole. Still, the methodological background of gender and feminist studies is one – feminist theories. I am using here the two notions mainly with regard to this common methodological source. In myths and fairy tales, the witch is a magical being, supernatural, demonic – and mostly gendered. Its female image personifies destructive power/s, homologized with the essential feminine (see below). In modern literary texts, the female witch type is secular and human, but keeps the features of the destructive archetype – she is an evil, dangerous character who should be disciplined by the “right order.” In this article, I am first fgoing to introduce the methodological starting points of the above-mentioned analytical approaches, and shall then apply them to some selected Bengali literary texts. As will become evident, the concept of the witch as a supernatural, magical being (rebelling against the divine power order), and that of a disobedient, mundane woman (rebelling against the secular, human power order) may overlap. Both the orders are androcentric.

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Cheruvallil-Contractor, Sariya, and Gill Rye. "Motherhood, Religions and Spirituality." Religion and Gender 6, no. 1 (February 19, 2016): 1–8. http://dx.doi.org/10.18352/rg.10125.

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This Editors’ Introduction to the special issue on ‘Motherhood, Religions and Spirituality’ serves to explain the rationale, research questions and context for this interdisciplinary collection. As such, it engages with Kawash’s call for more scholarly work on the intersections between mothering and religious beliefs, practices and experiences. It goes on to situate the contributions into feminist work and methodologies and to show how they focus on the voices and agency of mothers (and non-mothers), before introducing and contextualising the individual contributions. The Introduction concludes by discussing further studies that could build on the work of this collection.

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37

Nagel, Mechthild. "Ubuntu, Gender and Spirituality: Transformative Justice Considerations." Kalagatos 15, no. 2 (October 22, 2018): 56–70. http://dx.doi.org/10.23845/kgt.v15i2.718.

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The Ubuntu principle, popularized by Archbishop Desmond Tutu presiding over the Truth and Reconciliation Commission in the New South Africa, has potential to assist Western philosophical conceptions of forgiveness in envisioning transformative justice. Aspects of Ubuntu overlap with the Western feminist inspired ethic of care while departing from Western ethics with its emphasis on spirituality and communalism.

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Burns, Emily. "The Blessingway Ceremony: Ritual, Nostalgic Imagination and Feminist Spirituality." Journal of Religion and Health 54, no. 2 (January 11, 2015): 783–97. http://dx.doi.org/10.1007/s10943-014-9991-3.

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39

Marcos, Sylvia. "Reshaping Spirituality: Indigenous Decolonial Struggles for Justice in Mexico." CLR James Journal 27, no. 1 (2021): 67–79. http://dx.doi.org/10.5840/clrjames2021111583.

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Departing from Christian spiritualities, even those emerging from feminist theologians and Latin American eco feminist liberation theologies, the indigenous women´s movements started to propose their own “indigenous spirituality.” In some key meetings like the “First Summit of Indigenous Women of the Americas” and at other later meetings, their basic documents, final declarations, collective proposals have a spiritual component that departs from the influences of the largely Christian Catholic background of the country. Their discourses, demands, and live presentations have also expressed this religious background. Through several years of interactions and sharing with women in the indigenous worlds of Mexico, the author has systematized a series of characteristics that emanate from a particular cosmovision and cosmogony. These religious references to an indigenous spirituality are inspired on ancestral references re-created today as the women struggle for social justice. The inspiration for their social justice fight is often anchored in these beliefs and practices. It is a reference to worlds of ritual, liturgy, and collective worship that—although being often attired in Catholic and Christian imagery—reveal a deep disjuncture with Christianity and affirm their epistemic particularity. Working from these “cracks of epistemic differences” (Mignolo 2006) the author presents them as a de-colonial effort. Women are actively proposing to recapture ancestral spiritualities to decolonize both the religious universes they were forced to adopt during the historical colonial invasion as well as from the influences of a neo-colonial feminist frame for gender equality.

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40

Ruah–Midbar Shapiro, Marianna. "Lilith’s Comeback from a Jungian-Feminist Outlook: Contemporary Feminist Spirituality Gets into Bed with Lilith." Feminist Theology 27, no. 2 (January 2019): 149–63. http://dx.doi.org/10.1177/0966735018814674.

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The article presents the feminist discourse on Lilith and asks why she has returned to the centre of activity and creation? It begins with Lilith’s Integrative Myth – a description of the classic Lilith myths – whilst trying to define her image’s central characteristics. Following, I offer one integrative myth: a complex essence that contains contrasts, and stems from a variety of sources, each contributing to the formation of Lilith’s story’s numerous aspects. Lilith’s Revival is discussed, surveying the different ways in which Lilith appears in today’s feminist spiritual discourse, while presenting some of the ways in which her story is re-interpreted and used towards contemporary feminist needs. A feminist Jungian outlook on Lilith’s Myths is included, deciphering Lilith as a symbol of the life-death-life cycle, which leads to a summary of the Jungian analysis’ implications.

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Keating, AnaLouise. "Spiritual Activism, Visionary Pragmatism, and Threshold Theorizing." Departures in Critical Qualitative Research 5, no. 3 (2016): 101–7. http://dx.doi.org/10.1525/dcqr.2016.5.3.101.

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Focusing on explorations of spirituality in Gloria Anzaldúa's theory of spiritual activism and Patricia Hill Collins's theory of visionary pragmatism, this forum essay invites scholars of black feminist thought to explore Anzaldúa's work and include it in their research specialties. This meditation models “threshold theorizing” as a dialogic method enabling additional angles of vision and thus generating new, potentially provocative, and transformative insights. It also demonstrates the value of spirituality and spiritual activism to contemporary research.

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MATHERS, HELEN. "The Evangelical Spirituality of a Victorian Feminist: Josephine Butler, 1828–1906." Journal of Ecclesiastical History 52, no. 2 (April 2001): 282–312. http://dx.doi.org/10.1017/s0022046901005966.

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Josephine Butler waged an unremitting campaign against the ‘state regulation of prostitution’, both in Britain and on the continent, from 1869 until her death. She was a convinced feminist, appalled by the double standard inherent in state regulation, and also, as this article demonstrates, a devout Anglican Evangelical whose spiritual experiences inspired her work. She argued for the right of ‘inspired’ Christian women to preach and teach and developed a radical feminist theology, claming that Christ had treated women as of equal importance to men and had ‘liberated’ them. Her belief in her individual mission enabled her to assume the leadership of a notoriously contentious and emotionally draining campaign.

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권진숙. "Carrie Doehring's Feminist Pastoral Theology : Trauma, Relationship, Power, and Spirituality." Journal of Pastoral Care and Counseling 21, no. ll (November 2013): 35–68. http://dx.doi.org/10.23905/kspcc.21..201311.002.

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Militz-Frielink, Sarah. "Toward a Liberatory Pedagogy: A Genealogy of Black Feminist Spirituality." Black History Bulletin 77, no. 2 (2014): 16–21. http://dx.doi.org/10.1353/bhb.2014.0000.

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Hagen, Whitney B., Alexis V. Arczynski, Susan L. Morrow, and Donna M. Hawxhurst. "Lesbian, Bisexual, and Queer Women's Spirituality in Feminist Multicultural Counseling." Journal of LGBT Issues in Counseling 5, no. 3-4 (July 2011): 220–36. http://dx.doi.org/10.1080/15538605.2011.633070.

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FURLAN ŠTANTE, Nadja. "Mindfulness as a Path of Women's Empowerment." Asian Studies 4, no. 2 (August 10, 2016): 109–20. http://dx.doi.org/10.4312/as.2016.4.2.109-120.

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The paper brings together social mindfulness as a path of empowerment for women within its concept of the interrelatedness of all beings in the web of life. The paradigm of social mindfulness is thus established as the foundation of feminist spirituality. The focus of this work is on the possibility of applying the ethics of mindfulness as a paradigm to interpersonal interrelatedness. The relations among humans, nature, reason and emotion in self-development are confronted with the paradigm of mindfulness. This paper carries out a theoretical analysis of the possibility of integrating the paradigm of mindfulness with the paradigm of feminist spirituality. In this view, the paradigm shift toward integrating spiritual and social justice and ecological balance is examined. It also examines possibility of transformation of negative gender stereotypes with the help of mindfulness, loving kindness, compassion and ethics. From this point of view, the application of mindfulness in education (especially childhood, primary and secondary schools) is considered.

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Jones, Rachel. "Afterword: Giving Voice: The Contested Sites of Motherhood, Religion and Spirituality." Religion and Gender 6, no. 1 (February 19, 2016): 112–17. http://dx.doi.org/10.18352/rg.10129.

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This afterword offers a reflective response to the methods and thematic content of the papers collected in this special issue on motherhood, religions and spirituality. It suggests that by using qualitative interviews to give voice to (other) women as well as to mothers themselves, the issue counters the traditional silencing of female and maternal experience. This feminist gesture echoes the corporeal generosity of birth as well as the dependency and relationality of the maternal scene. The response foregrounds the issue’s attentiveness to both the diverse intersections of mothering, religion and spiritual practice and the diversity of those who mother. It seeks to situate the resulting complexity in relation to a range of theoretical reference points (philosophical and theological; feminist, womanist, and queer) and concludes that, collectively, these papers present mothering as a site both of contestation and of precarious promise.

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Watson, Laurel B., Mirella J. Flores, Morgan Grotewiel, Jenna M. Brownfield, Sara Aslan, and Michelle Farrell. "How Do Feminist-Identified Women Cope With Discrimination? A Feminist Standpoint and Grounded Theory Study." Psychology of Women Quarterly 42, no. 3 (May 30, 2018): 291–312. http://dx.doi.org/10.1177/0361684318777722.

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Women experience a higher incidence of mental health concerns compared to men, and scholars have located these challenges within a discriminatory sociocultural context. Although scholars have suggested that feminist attitudes may shield women from discrimination, research on the protective role of feminist attitudes is discrepant and suggests that there are distinct differences between those who do and do not self-identify as feminist; namely, self-identifiers may be more protected in the face of discrimination. Utilizing grounded theory and intersectional feminist standpoint methodologies, in this study we sought to understand the ways that self-identified womanist and feminist women cope with discrimination. We found that women’s feminist and cultural identities intersected, each informing the other and influencing coping mechanisms and well-being. Moreover, results demonstrated that feminist women call upon a variety of different coping mechanisms in response to discrimination, including advocacy, social support, self-care, cognitive processes, disengagement, connecting to one’s femininity, and religion and spirituality. Although possessing a feminist and/or womanist identity appeared to be protective in some cases, at other times it did not. Some participants expressed feeling marginalized from the feminist community and felt that their greater awareness of oppression was an additional source of distress. Based on these findings, we provide suggestions for mental health clinicians and research scholars.

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Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.

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This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831–1882) which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism.

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Dobrovolska, Kateryna. "ANALYSIS OF THE DEVELOPMENT OF FEMINIST THEOLOGY IN CHRISTIANITY." Sophia. Human and Religious Studies Bulletin 21, no. 1 (2023): 20–21. http://dx.doi.org/10.17721/sophia.2023.21.5.

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The study of the history and development of feminist theology is extremely important and relevant for contemporary religious studies. The article analyzes the stages of development of feminist theology and identifies its most prominent representatives. This turns out to be necessary for a comprehensive analysis of such a phenomenon as feminist theology, which is part of a more global theology of liberation. The same analysis made it possible to identify the causes of the emergence of feminist theology, trace the sustainability of its development, and clearly outline the main concepts that are relevant today. The article also provides a description of the most important feminist theologians and their fundamental works. The author concludes that the development of feminist theology has been a complex and lengthy process to which numerous feminist theologians have contributed over the years. Feminist theologians have explored alternative interpretations of Christianity that promote greater gender equality and social justice, and challenge patriarchal institutions and beliefs in Christianity. The article argues that the emergence of feminist theology marked a significant change in Christianity. Feminist theology questioned patriarchal norms and ideologies, recognizing women's spirituality and promoting a more inclusive and egalitarian understanding of faith. Despite resistance from more fundamentalist Christians, the movement has had a significant impact on promoting social justice and greater gender equality in Christian organizations and practices.

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