Relevant bibliographies by topics / Patriarkal religion

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Academic literature on the topic 'Patriarkal religion'

Author: Grafiati
Published: 25 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Patriarkal religion"

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Ningsih, Kurnia. "WOMAN IMAGE IN LITERARY WORKS." Komposisi: Jurnal Pendidikan Bahasa, Sastra, dan Seni 15, no. 1 (March 10, 2014): 53. http://dx.doi.org/10.24036/komposisi.v15i1.7156.

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SOSOK PEREMPUAN DALAM KARYA SASTRAAbstractCurrently, women have started to gain access to the public sphere, which was traditionally reserved for men. However, questions remain whether these women have already gained due recognition for their work in the public domain. This phenomena are also present in literature, a creative work which is believed to be able to depict social phenomena with ample clarity. Three short stories published in the Jakarta Posts 2008, and Kompas 2012 chosen to see the reflection of women who entered the public domain which is strongly patriarchal in nature. Ironically, patriarchy still strongly presents in custom, tradition, and religion in which the sanctity of Eastern culture must be kept at all cost.Keywords: image, woman, literary worksAbstrakSaat ini, perempuan sudah mulai mendapatkan akses ke ruang publik, yang secara tradisional untuk laki-laki. Namun, pertanyaannya tetap apakah wanita ini telah memperoleh pengakuan untuk pekerjaan mereka dalam domain publik. Fenomena ini juga hadir dalam sastra, karya kreatif yang diyakini dapat menggambarkan fenomena sosial dengan cukup jelas. Tiga cerita pendek yang diterbitkan di Jakarta Post 2008, dan Kompas 2012 yang dipilih untuk melihat pantulan wanita yang memasuki domain publik yang sangat patriarkal di alam. Ironisnya, patriarki masih sangat hadir dalam adat, tradisi, dan agama di mana kesucian budaya Timur harus disimpan di semua biaya.Keywords: sosok, perempuan, karya sastra
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El-Rumi, Umiarso, and Atiqullah Atiqullah. "KOBHUNG, GENDER, AND RELIGION: HUSBAND AND WIFE POWER RELATIONS IN MADURESE CULTURE." Harmoni 18, no. 2 (December 31, 2019): 146–64. http://dx.doi.org/10.32488/harmoni.v18i2.370.

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Salah satu keunikan masyarakat Madura sampai saat ini adalah konsep kobhung yang menjadi tempat penting untuk aktivitas keagamaan maupun mengawasi aktivitas anggota keluarga. Walaupun ada fungsi lain yaitu fungsi ekonomi maupun sosial yang dimainkan oleh kobhung tersebut. Riset ini membahas peran kobhung di tengah kebudayaan Madura; yang posisinya berada di sebelah Barat (kiblat) taneyanlanjheng (halaman panjang) di setiap permukiman penduduk. Ia berfungsi sebagai pusat aktivitas laki-laki (suami) untuk melakukan transfer nilai religi kepada anak-anak atau isteri mereka. Di sisi lain, ia juga sebagai simbol pengawasan dan kontrol (panopticon) keluar-masuk anggota keluarga, terutama laki-laki (suami) atas perempuan (istri). Hal ini terlegitimasi oleh tradisi patriarkal di masyarakat Madura yang tercermin dalam konsep bhupa’, bhabhu, ghuru, rato sangat kental. Konsep ini merupakan sebuah referential standard kepatuhan masyarakat Madura terhadap figur-figur utama secara hirarkis. Oleh sebab itu, riset ini mengurai dinamika budaya dan upaya istri dalam memposisikan diri mereka di tengah budaya patriarkhi. Riset ini lebih masuk pada jenis kualitatif fenomenologi yang meneropong dinamika relasi suami-istri tersebut melalui peran kobhung. Koleksi data yang digunakan adalah tehnik interview dan observasi; sedangkan analisis data memakai analisis interaktif Miles dan Hubermann. Riset ini menemukan bahwa perempuan di panagguan tidak bisa lepas dari konsep “tri aksi”, antara lain: adhandhan, arembi’, dan amassa’(merawat diri, melahirkan, dan memasak). Konsep ini merupakan wujud dari pengabdian dirinya atas keluarga yang diyakini sebagai kodrat (takdir). Karenanya, mereka sama sekali tidak menggugat; bahkan ia menerima dengan lapang dada tentang perannya di dalam rumah tangga. Kata Kunci: Kobhung, TaneyanLanjheng, Panoptikon One of the uniqueness of the Madurese community until now is the concept of kobhung which has become an important place for religious activities and oversees the activities of family members. Although there are other functions, namely the economic and social functions played by the kobhung. This research discusses the role of kobhung among Madura culture; whose position is in the west (qibla) taneyan lanjheng (long yard) in each residential area. It functions as a center for male (husband) activity to transfer religious values to their children or their wives. On the other hand it functions as a symbol of supervision and control (panopticon) of family members, especially men (husbands) over women (wives). This is legitimized by the patriarchal tradition in the Madurese community which is reflected in the concepts of bhupa’, bhabhu , ghuru, rato that was very thick. This concept is a referential standard of Madurese compliance with hierarchical main figures. Therefore, this research outlines the cultural dynamics and the efforts of the wives in positioning themselves during patriarchal culture. This research is more into the qualitative type of phenomenology that looks at the dynamics of the husband-wife relationship through the role of kobhung. The data collection used was interview and observation techniques; while data analysis used the interactive analysis by Miles and Hubermann. This research found that women in Panagguan cannot be separated from the concept of “three-action”, among others: adhandhan, arembi’, and amassa’ (taking care of themselves, giving birth, and cooking). This concept is a manifestation of the devotion to the family which is believed to be natural (destiny). Therefore, they don’t sue at all; they even received gracefully about their role in the household. Keywords: Kobhung, Taneyan Lanjheng, Panopticon
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Roosyidah, Ismiana, and Adi Bayu Mahadian. "Perempuan Muslim dalam Stand Up Comedy Sakdiyah Ma’ruf." Jurnal Komunikasi Global 9, no. 1 (June 30, 2020): 1–19. http://dx.doi.org/10.24815/jkg.v9i1.16547.

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Dalam pandangan masyarakat, kultur dan tafsiran agama perempuan masih lekat dengan isu ketidakadilan gender. Khususnya bagi kaum feminisme, pandangan budaya dan keagamaan yang bersifat patriarkis menjadi tantangan untuk kebebasan perempuan dan kesetaraan gender. Dengan menggunakan metode Analisis Wacana Sara Mills, penelitian ini bertujuan untuk mengetahui bagaimana konstruksi wacana perempuan dan Islam dalam stand up comedy Komika Santri oleh Sakdiyah Ma’ruf. Peneliti menganalisis stand up comedy Komika Santri yang dibawakan oleh Sakdiyah Ma’ruf melalui tiga tahapan level analisis yaitu level kata, kalimat, dan wacana. Hasil penelitian menunjukkan bahwa perempuan masih diperbincangkan sebagai korban dalam stand up comedy Komika Santri. Sakdiyah Ma’ruf menegaskan wacana bahwa ketidakadilan terhadap perempuan yang digambarkan dengan adanya pelarangan perempuan dalam beraktivitas di luar dan pembatasan hak perempuan disebabkan oleh ideologi agama yang bersifat patriarki. Melalui wacana tersebut, Sakdiyah Ma’ruf mengesampingkan bahwa diskriminasi terhadap perempuan terjadi karena praktik budaya patriarki yang menjadikan agama sebagai justifikasi untuk melakukannya.In the view of the community, culture and the interpretation of religion is still closely related to the issue of gender injustice. Especially for feminists, patriarchal culture and religion have challenged women's liberation and gender equality. Using Sara Mills’s discourse analysis method, this study sought to understand how Muslim woman was constructed in stand up comedy Komika Santri which was delivered by Sakdiyah Ma'ruf. Researchers analyzed the stand up comedy script through three levels of analysis, including words, sentences, and discourse. The research results showed that women were mainly discussed as victims in the stand up comedy Komika Santri. Sakdiyah Ma'ruf confirms discourse that social injustices against women such as the prohibition of women to perform an outdoor activity and the restrictions of women's rights was caused by religious-based patriarchal ideology. Through such a discourse, Sakdiyah Ma'ruf ignored that discrimination against women occurred because of the practice of patriarchal culture who made religion as a justification for doing so.
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Melançon, Louise. "Je crois en Dieue... La théologie féministe et la question du pouvoir." Thème 8, no. 2 (October 2, 2002): 77–97. http://dx.doi.org/10.7202/005016ar.

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RÉSUMÉ En « féminisant » Dieu, la théologie féministe se trouve à confronter lepouvoir masculin et patriarcal comme pouvoir de domination. Dans cetarticle, nous donnons un aperçu d’études sur le patriarcat, particulièrementdans les religions, afin de cerner l’origine et donc les conditions danslesquelles le pouvoir patriarcal s’est développé. Puis dans la présentation desdiscours féministes sur Dieu, dans une perspective critique d’abord, et dansun effort de reconstruction au féminin ensuite, apparaissent des modèles derapports de pouvoir, tout autant qu’une conception du pouvoir. Unquestionnement de fond suit qui engage la poursuite d’une réflexionarticulée sur des pratiques de dire Dieue.
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Natar, Asnath Niwa. "ASNAT: Nabi Surgawi Yang Tersembunyi." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 16, no. 1 (July 10, 2017): 49. http://dx.doi.org/10.26551/diskursus.v16i1.29.

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Abstract: There are some salient female figures who play significant roles in the Bible’s stories. Unfortunately, their stories are not described sufficiently; or in other words, male’s roles have dominated mostly and disguised them. Female figures are conveyed in relation to the men, such as wives, mothers and daughters. Patriarchal culture has abolished women’s roles in history, cultures and religions which give crucial impacts to the exclusion of women in most of their life’s aspects. One of such women who’s deprived is Aseneth, the Joseph’s wife, the Potipherah’s daughter. Aseneth is the significant female figure who plays an outstanding role. Furthermore, she’s an heavenly prophet, to whom the mystery of God’s revealed unspeakably. It’s related to the event when God touched Aseneth’s mouth with the honeycomb, the similar significant story of the calling of the prophets, as it happened upon Jeremiah (Jer 1:9) and Isaiah (Isa 6:6ff). Aseneth’s figure will be able to inspire and strengthen women to come out from their silence and reluctance. Otherwise, she will have encouraged women to struggle against the obstacles of cultures and religion faced for the sake of men’s and women’s equal life. Keywords: Woman, Patriarchal, Aseneth, Joseph, prophet, Culture, religion, equal. Abstrak: Ada banyak tokoh-tokoh perempuan yang cukup berperan dalam Alkitab, namun kisah mereka dipotong atau dihilangkan demi menonjolkan peran dan dominasi laki-laki. Kaum perempuan hanya disebut sepintas lalu dalam kaitan dengan laki-laki, yaitu sebagai istri, ibu dan anak perempuan. Budaya patriarkhi telah menyingkirkan perempuan dalam sejarah, budaya dan agama yang berdampak pada penyingkiran kaum perempuan hampir dalam semua bidang kehidupan termasuk dalam kehidupan keagamaan. Salah satu kisah perempuan yang dihilangkan atau disembunyikan adalah kisah Asnat, anak Fotifera dan istri Yusuf. Asnat adalah seorang perempuan yang aktif bahkan seorang nabi Surgawi, dimana kepadanya disingkapkan rahasia Allah yang tak terkatakan. Hal ini dihubungkan dengan peristiwa disentuhnya mulut Asnat dengan sarang lebah, sebagai sebuah kisah pemanggilan nabi-nabi. Peristiwa yang sama terjadi pada pemanggilan Yeremia (Yer 1:9) dan Yesaya (Yes 6:6 dst) sebagai nabi. Kisah Asnat akan memberikan inspirasi dan kekuatan bagi kaum perempuan untuk keluar dari kebungkaman dan kepasifan mereka serta berjuang melawan rintangan-rintangan budaya dan agama yang ada demi kehidupan yang setara antara laki-laki dan perempuan. Kata-kata Kunci: Perempuan, Patriarki, Asnat, Yusuf, nabi, budaya, agama, kesetaraan.
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Ben-Nun Bloom, Pazit. "State-Level Restriction of Religious Freedom and Women’s Rights: A Global Analysis." Political Studies 64, no. 4 (June 15, 2015): 832–53. http://dx.doi.org/10.1111/1467-9248.12212.

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The literature is divided on the nature of the relationship between state-level restriction of religious freedom and women’s rights, as religious freedom can empower members of marginalized groups or advance gender-discriminatory practices. Employing a time-series cross-sectional analysis of data for two decades from 153 nations, this study shows that the relationship between religious regulation and women’s rights depends on the type of regulation, with regulation of the majority religion improving state-level women’s rights and discriminatory regulation specifically targeting minority religions impairing them. Furthermore, the effect of regulation is moderated by the context. Even relatively small regulatory steps promote women’s rights in patriarchal and non-democratic regimes by weakening the religion-state fusion and patriarchal values. However, in liberal democracies, the beneficial effects of regulation wane or even backfire, as religious institutions may rally around the religion. Consequently, this article advocates a multidimensional view of religious freedom, and warns against viewing secularization as inherently promoting gender equality.
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Latifi, Yulia Nasrul, and Wening Udasmoro. "The Big Other Gender, PAtriarki, dan Wacana Agama dalam Karya Sastra Nawāl Al-Sa'dāwī." Musãwa Jurnal Studi Gender dan Islam 19, no. 1 (September 28, 2020): 1. http://dx.doi.org/10.14421/musawa.2020.191.1-20.

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Tulisan ini bertujuan untuk mengungkap struktur yang menstrukturkan wacana agama sehingga menjadi patriarkis dan misoginis dalam tiga karya fiksi “Adab Am Qillah Adab?”, “Qiṣṣah Fatḥiyyah al-Miṣriyyah”, dan Zīnah karya Nawāl Al-Sa'dāwī dengan perspektif the big Other dan metode interpretasi. Penelitian ini dinilai penting disebabkan mayoritas kajian gender dan agama masih terfokus pada problem hermeneutik mikro (asbabunnuzul ayat) dan belum mengungkapkan kenapa bahasa kitab suci itu bias. The big Other adalah struktur atau aturan simbolik yang menyebabkan subjek terkungkung sehingga The Symbolic sebagai jangkar subjek semakin tiranik. Sebagai bagian dari teori subjektivitas yang dikenalkan Žižek, the big Other mengandung lack sehingga tidak dapat melakukan totalisasi dan dapat dikritisi subjek. Hasil analisisnya adalah, the big Other internal (irasionalitas dan kontra-faktualitas) dan eksternal (faktor ekonomi dan politik) yang menjadikan konstruksi patriarkis dalam bahasa kitab suci yang kemudian distrukturkan dalam nalar wacana agama. Lack dalam the big Other menjadikannya struktur terbuka sehingga selalu dikritik dan dilawan oleh subjek narasi untuk memperjuangkan otonomi perempuan dalam wacana agama. [The research talks about revealing with religion point of structuralism discourse on patriarchal and misogynic in three works of "Adab Am Qillah Adab?", "Qiṣṣah Fatḥiyyah al-Miṣriyyah" and Zīnah by Nawāl Al-Sa'dāwī which is seeing the Big Other of gender issue and the method of exegeses texts. The value of research takes on gender and religion with focus micro-hermeneutical problems (asbabunnuzul of verses) and language and holy book on reading texts with a biased view. The big Another issue is a case with a symbolic rule to becomes a patriarchal image on perennial discourse. It is to be a traumatic woman incident on religious tyrannies. As part of Žižek's theory, the Big Other issues contain lack meaning with no perfect talk discuss. The points analyses are the internal factor (irrationality and kontra-factuality) and the external factor (the economic and political factors). Perennial discourses make for reading Al-Qur'an with patriarchal power. "Lack" in the Big Other issues makes the open-minded for challenge and critic for women's rights issues in Religion Studies.]
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Kamat, Shefali, and Koshy Tharakan. "The Sacred and the Profane: Menstrual Flow and Religious Values." Journal of Human Values 27, no. 3 (April 27, 2021): 261–68. http://dx.doi.org/10.1177/09716858211006529.

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Most religious texts and practices warrant the exclusion of women from religious rituals and public spheres during the menstrual flow. This is seemingly at odds with the very idea of ‘Religion’ which binds the human beings with God without any gender and sexual discrimination. The present article attempts to problematize the ascription of negative values on menstruating women prevalent in both Hinduism and Christianity, two major world religions of the East and the West. After briefly stating the patriarchal values that restrict women from participating in religious rituals and shaming them during menstruation as seen from both these religions, the article highlights the alternate feminist perspectives in beliefs that positively value the menstruating bodies. Thus, the notion of profanity is revalued as sacred in these alternate religious perspectives. Drawing from the writings of Mary Douglas, we then examine the connection between the notion of purity/impurity and menstruation and argue that what makes something pure or impure depends upon the archetype the society chooses to represent itself. In itself, nothing is either pure or impure in the sense of having a value or disvalue. This argument is exemplified through a feministic-hermeneutic approach to the religious practices in two major world religions. The article concludes by uncovering the patriarchal values held by religions as the cause of menstrual taboos in religious practices and argues that the notions of purity/impurity and sacred/profane are the results of the valuations made—from a patriarchal or feministic perspective.
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Nehmé, Hoda. "The Women, Religion and Politics in Middle East." Caminhos 15, no. 1 (October 18, 2017): 122. http://dx.doi.org/10.18224/cam.v15i1.5970.

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LA FEMME, LA RELIGION ET LA POLITIQUE AU MOYEN-ORIENT Resumo: atualmente, a religião não está somente em uma crescente onda de expansão fundamentalista, disfarçada de adversária surreal contra a ocidentalização do globo. Entretanto, assistimos ao desenvolvimento do obscurantismo, como se fosse um tumor em matéria de religiosidade. Neste artigo, pretendemos perceber este processo observando o papel das mulheres. Esta mulher que lutou para encontrar espaço em uma sociedade essencialmente patriarcal e profundamente religiosa encontra-se no jogo de um sistema político-religioso que consome seu meios de sobrevivência social. Palavras-chave: Religião. Mulheres. Oriente Médio. Patriarcalismo. Abstract: currently, the religion is not only in a rising tide of fundamentalist expansion, disguised as surreal fight against destroyes the Westernization of the globe. However, we have seen the development of obscurantism, as if were a tumor in terms of religiosity. In this article, we intend to realize this process looking at the role of women. This woman who struggled to find space in an essentially patriarchal society and deeply religious is in game of a politico-religious system that consumes your livelihoods. Keywords: Religion. Women. Middle East. Patriarchy.
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Columbus, Ogbujah. "Gender in Religious Ethics and Practices." MELINTAS 33, no. 1 (July 13, 2018): 1–13. http://dx.doi.org/10.26593/mel.v33i1.2951.1-13.

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There is a somewhat symbiotic relationship between religion and culture: religious practices shape, and are shaped by the culture within which they thrive. When people in a given culture adopt a specifc religion,their culture begins to assimilate only the ethos and practices that are acceptable within that religion; and when a particular religion arises within a given culture, its ethics and rituals are usually grounded on the tenets of that culture. Thus, having strong roots in patriarchal and androcentric cultures, Abrahamic religions cannot shy away from the encumbrances of flawed gender relationships. With the help of feminist studies, we have unearthed the insidious force of gender in the assignment of roles ‘skewed’ to favour men over women not only in politics and commerce but also in religious and social lives. The idea is not to take a knock at the spiritual values represented by these bodies, but to highlight the underlying influence of gender on the various ethics and practices of Judaism, Christianity and Islam.
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Dissertations / Theses on the topic "Patriarkal religion"

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Broomé, Elin. "Språkliga framställningar som meningsskapande gällande könsroller inom mormonismen : En diskursanalytisk och kvalitativ studie av mormonismens religiösa urkunder samt av förkunnanden från auktoriteter inom kyrkan." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-36474.

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Denna uppsats redogör för hur mening skapas kring könsroller inom mormonismen utifrån dess religiösa urkunder samt förkunnanden från auktoriteter inom kyrkan. Ljuskastas över mansidealet, kvinnoidealet och maktrelationer inom religionen utifrån frågan om kön. Undersökningen är avgränsad till de tre specifika religiösa urkunderna som är specifika för mormonismen (Mormons bok, Den kostbara pärlan samt Läranoch förbunden), vidare undersöks uttalanden/förkunnanden från mormonska auktoriteterinom kyrkan gällande frågan om kön. Undersökningen genomförs kvalitativt och analyserar resultaten utefter diskursanalys och diskursteori. Undersökningen kommer attvisa på att språkbruket inom mormonismen utgår från en essentialistisk syn på kön där kvinnans och mannens olika ordinerade roller i livet baseras på denna syn. Vidare upptäcks stora skillnader på hur man talar om kvinnor respektive män, där språket är särskilt värderande. Utifrån språket synliggörs maktrelationer där mannen både erhåller makten i kyrkan och ses som familjens överhuvud.
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Gottby, Sara. "En jämförelse mellan två kvinnliga och två manliga gudar i hinduismen." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3587.

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Indien har överlag varit ett patriarkalt samhälle där männen har stått över kvinnorna. I gudavärlden inom hinduismen nämns många gudinnor. Råder ett lika patriarkalt förhållande i gudavärlden? Den här frågan har varit grunden för den här studien. Syftet med studien var att jämföra kvinnliga med manliga gudar genom att läsa om hur andra författare framställt dem. Utifrån detta syfte söker jag besvara tre specifika frågor: Vad har de olika gudarna för bakgrunder/myter? Om man ser lika mycket av kvinnliga gudar som manliga gudar i dagens Indien? Vad det finns för skillnader respektive likheter mellan de kvinnliga och de manliga gudarna? En jämförande studie gjordes och en intervju med indienspecialisten David Ståhl.

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Fischer, Sarah, and Miriam Harivandy. "Hedersrelaterat våld - Hur kan hedersrelaterat våld förklaras, och hur används begreppet i svensk media?" Thesis, Malmö högskola, Fakulteten för hälsa och samhälle (HS), 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-25723.

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The purpose of this study has been to explore definitions of violence performed in the name of honor, and the conditions under which the phenomenon occurs and is upheld. Furthermore, the study aimed at exploring how the Swedish expression for violence in the name of honor, “hedersrelaterat våld”, is used within the Swedish media. To achieve these purposes, previous research in this matter was reviewed, as well as an analysis by means of categorizing the content of news articles from two Swedish daily newspapers. Previous research has showed that this type of violence occurs foremost within cultures upholding patriarchal structures and traditions, and women’s (non-)sexuality is looked upon as being of an utmost importance for the family’s honor. The analysis of the news articles was performed from a theoretical perspective of Foucault and discourse analysis, together with previous studies on the role of media and journalism. The analysis showed a variety of contextual applications of the expression. Contexts and manners then formed the basis of the categorization, for example “Inquiries about effort” and “Exposure and victimization”. The findings were then discussed from a social construction perspective. This demonstrated that the experience of truth and reality in journalistic writing, as well as ones culture and traditions, may have a significant part in the occurrence of violence in the name of honor.
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Oliver, Anna, and Özlem Zengin. "Mödrar och patriarkat : – En kvalitativ studie med fokus på mammor i familjer med starkt patriarkala traditioner." Thesis, Stockholm University, Department of Social Work, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8269.

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The aim of this study was to investigate how mothers in families with strong patriarchal traditions

see their role as a mother and as a woman. The study is built upon two main questions: What are

the expectations of your family and your immediate environment on you as a mother and as a

woman? And what does “honour” mean for you as a mother and as a woman? In our paper we

had as a starting point a gender perspective that was further on applied in defining our research

question. We are also giving an account of the phenomenological perspective that we also had as

a basis of our work. We interviewed six mothers living in families with strong patriarchal

traditions. There were half-structured interviews according to an interview guide, with half open

questions. We followed the qualitative method. The results show that “honour” is a basic norm

for the mothers, that they have difficulties to even imagine living a life without honour. For all of

our informants, honour means not to have sexual relationships with several men, and to keep a

woman’s virginity until she gets married. Avoiding bad rumours that may lead to shame is an

important part of the mothers’ lives. As women, the mothers are forced to take into consideration

their husbands’ and older family members’ opinions. It is the mothers’ duty to educate their

children to behave in “the right” way. According to our informants, a mother should be caring

and in charge of the household work.

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Winterkvist, Frida. "Religiositet – bara för män? : Sex kristna och tidigare kristna om Svenska kyrkan, patriarkala strukturer och om det finns ett förhållande mellan de två." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-29460.

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Syftet med denna uppsats är att igenom det resultat som kommit fram efter sex individuella intervjuer med tre kristna och tre icke-kristna som förlorat sin tro få fram om kristendomen besitter patriarkala strukturer. Syftet är också att ta reda på att om kristendomen i sådana fall gör det, vad det då kan finnas för underliggande anledning(ar) till att kvinnor söker sig till religion och män söker sig ifrån religion som den tidigare forskningen visar. Intervjuerna berör ämnen såsom patriarkat, patriarkala strukturer, intervjuobjektens egna syn på kristendomen och huruvida det finns en koppling mellan kristendomen och patriarkala strukturer. Intervjuobjekten får även svara med sina egna teorier till varför kvinnor söker sig till religion och män gör tvärtom. Den metod som använts för denna uppsats är att de intervjuobjekt som deltagit har haft den erfarenhet som krävts för att kunna delta, dvs att antingen ha en kristen tro eller att ha tappat en kristen tro. Resultatet av denna uppsats är mångfaldig och eftersom denna uppsats är småskalig har det ej kunnat uteslutits att ett annat och/eller ett mer konkret resultat kunnat varit möjligt om den varit bredare eller med fler intervjuobjekt. Slutsatsen blir därför att utifrån de intervjuade, tidigare forskning och nuvarande relevant media finns det tecken på att kristendomen, likt samhället i stort, fortfarande har patriarkala strukturer.
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6

Pagolu, Augustine. "Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions." Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.

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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.
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7

Hedman, Hanna. "Har kvinnan synliggjorts mer? : en jämförelse av rubrikerna i två bibelöversättningar." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3626.

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Syftet med uppsatsen är att undersöka hur översättarna bakom de två bibelöversättningarna valt att framställa de gammaltestamentliga kvinnorna i rubrikerna. Den övergripande frågeställning som jag kommer att besvara i den här uppsatsen är:

  • På vilket sätt skiljer sig rubrikerna mellan de två översättningarna åt i hur kvinnor betonas?

Min följdfråga är:

  • Kan en eventuell förändring härledas från de direktiv som låg till grund för översättningsarbetet?

Utifrån den övergripande frågeställning kommer jag att undersöka de rubriker som kvinnor nämns i med utgångspunkt i det som en del av feministteologerna strävar efter, nämligen att synliggöra kvinnan. Min hypotes är att kvinnan har synliggjorts mer i och med den nya bibelöversättningen.

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8

Pagolo, Augustine. "Patriarchal religion as portrayed in Genesis 12-50." Thesis, Oxford Centre for Mission Studies, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421119.

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Ward, Lowery Nicholas J. L. "Patriarchal negotiations : women, writing and religion 1640-1660." Thesis, Queen Mary, University of London, 1994. http://qmro.qmul.ac.uk/xmlui/handle/123456789/1682.

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Women were prominent in the Lollard movement in the fifteenth century, but it is only in the mid-seventeenth century that women begin to produce theological texts which contribute to the controversy over popular religious expression and women's part in religious culture. After 1640 women began to publish on a number of theological issues and in a wide range of genres: prose polemic, prophecy, autobiography and spiritual meditation. Subject to widespread criticism, they quickly had to fashion a rhetoric of justification with which to defend their intervention in print and pacify male critics. This thesis shows that they achieved this in two ways: by producing a literature which complied with the expectations of masculine theological culture and by manipulating these assumptions so as to create space for a female symbolic language of piety. They developed a literary self-consciousness which depends on the idea of subjectivity as a gendered experience and they often resisted their detractors by valorising denigrated forms of female subjectivity and pursuing theological conclusions irrespective of normative ideas of gender. Women did not engage in theological debate in isolation, however. They often intervened as committed members of religious sects and thus deserve to be read as representatives of corporate and communal theologies. In contrast to earlier studies which have sought to recover neglected women writers as early feminists, without reading their work historically, this thesis seeks to uncover the social and the theological rather than the authorial origin of much early modem women's writing and to measure its engagement with early modem debates on women and religious culture. It seeks to challenge the increasingly dominant view of early modem women writers which invests them with too modem an authorial presence, by reconstituting the seventeenth-century debates which gave rise to their work and by bringing modem French feminist perspectives to bear on a period largely untouched by theoretical approaches to literature. To this end it proceeds by way of several close readings of women who wrote as women and as Baptists, Independents, Levellers, Presbyterians and Quakers.
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Ecco, Clóvis. "Identidade de Gênero: Idéias Religiosas sobre o Masculino como Ângulo de Análise." Pontifícia Universidade Católica de Goiás, 2007. http://localhost:8080/tede/handle/tede/984.

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Made available in DSpace on 2016-07-27T13:49:32Z (GMT). No. of bitstreams: 1 Clovis Ecco.pdf: 799435 bytes, checksum: 257b2cf8028be51f75fe333e1d081058 (MD5) Previous issue date: 2007-02-15
This text is about the cultural construction of the male supremacy. It aim to understand the influence of the religious ideas in the construction of the sort identity. To reach this objective, we look for to understand the influence of the religion in the social construction of the masculinities and, also, to understand the social and religious reasons that propitiate the institution of the masculine supremacy hierarchic. Speaking about of masculinities estimates that means to speak of objectivity, responsibility, tradition, power, steps, virility, these expressions they means to be able in the social interrelation of sort. Such affirmations find cultural and historical endorsement in the philosophy and the theology. The domination is understood in this work as characteristic trace of the relations of hierarchy sort. Our tradition culture has presented the idea that the sacred one for excellence, God, is a masculine entity, with patriarchies traces. The result of this cultural construction is the predominant characteristic of the masculine identity of sort, today, the conception is the man as dominator.
Esta dissertação versa sobre a construção cultural da supremacia masculina. Visa compreender a influência das idéias religiosas na construção da identidade de gênero. Para atingir este objetivo, procuramos compreender a influência da religião na construção social da masculinidade e, também, compreender os motivos sociais e religiosos que propiciam a instituição da supremacia hierárquica masculina. Falar de masculinidade pressupõe falar de objetividade, responsabilidade, tradição, potência, providência, virilidade, expressões estas que significam poder na inter-relação social de gênero. Tais afirmações encontram respaldo cultural e histórico na filosofia e na teologia. A dominação é entendida, neste trabalho, como traço característico das relações de gênero hierarquizado. Nossa tradição cultural tem apresentado a idéia de que o sagrado por excelência, Deus, é uma entidade masculina, com traços patriarcais. O resultado dessa construção cultural é que a característica predominante da identidade de gênero masculina, hoje, é a concepção do homem como dominador.
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Books on the topic "Patriarkal religion"

1

Nezhnyĭ, Aleksandr. Dopros patriarkha. Moskva: Graalʹ, 1997.

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Rwehumbiza, Philibert R. K. Patriarchal and Bantu cults compared. Eldoret, Kenya: AMECEA Gaba Publications, 1988.

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Novikov, N. S. Kolybelʹ opalʹnogo Patriarkha. 2nd ed. Velikie Luki: Izd-vo Sergei︠a︡ Markelova, 2010.

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Novikov, N. S. Kolybelʹ opalʹnogo patriarkha. Pskov: Selʹt︠s︡o Mikhaĭlovskoe "Robin", 1999.

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J, Richards David A., ed. Patriarchal religion, sexuality, and gender: A critique of new natural law. Cambridge: Cambridge University Press, 2008.

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Tikhon, Patriarch of Moscow and All Russia, 1865-1925., ed. Bozhiĭ izbrannik: Krestnyĭ put́ Svi︠a︡titeli︠a︡ Tikhona, Patriarkha Moskovskogo i vsei︠a︡ Rossii. Moskva: Sovremennik, 1990.

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Saussy, Carroll. God images and self esteem: Empoweringwomen in a patriarchal society. Louisville, Ky: Westminster/John Knox Press, 1991.

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Roberts, Jane Delores. Influence of religious patriarchal teachings on abusive marriages. Arlington, Tex: [s.n.], 1989.

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God images and self esteem: Empowering women in a patriarchal society. Louisville, Ky: Westminster/John Knox Press, 1991.

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Springborg, Patricia. Royal persons: Patriarchal monarchy and the feminine principle. London: Unwin Hyman, 1990.

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Book chapters on the topic "Patriarkal religion"

1

Gudorf, Christine E. "Western Religion and the Patriarchal Family." In Theology and Medicine, 99–117. Dordrecht: Springer Netherlands, 1992. http://dx.doi.org/10.1007/978-94-015-7963-6_6.

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Raday, Frances. "Religion and Patriarchal Politics: The Israeli Experience." In Religious Fundamentalisms and the Human Rights of Women, 155–65. New York: Palgrave Macmillan US, 1999. http://dx.doi.org/10.1057/9780230107380_14.

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Akoleowo, Victoria Openif’Oluwa. "Religion, Patriarchal Construction and Gender Complementarity in Nigeria." In Pathways to Alternative Epistemologies in Africa, 177–203. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-60652-7_11.

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Vuola, Elina. "Patriarchal Ecumenism, Feminism, and Women’s Religious Experiences in Costa Rica." In Gendering Religion and Politics, 217–38. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623378_10.

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Thistlethwaite, Susan. "In the Eyes of Patriarchal Religion, All Women Are Secular: Gender in Religion and Secularism." In Secularism on the Edge, 191–97. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137380371_15.

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STRANO, Gioacchino. "Il patriarca Fozio e le epistole agli Armeni: disputa religiosa e finalità politiche." In JAHRBUCH DER ÖSTERREICHISCHEN BYZANTINISTIK, 43–58. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2005. http://dx.doi.org/10.1553/joeb55s43.

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Medaglia, Azadeh. "Interplay of Religion and Ethnicity." In Patriarchal Structures and Ethnicity in the Italian Community in Britain, 43–72. Routledge, 2019. http://dx.doi.org/10.4324/9781315199962-3.

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Dryjanska, Laura. "Religion and Spirituality Empowering Female Refugee Entrepreneurship." In Advances in Educational Marketing, Administration, and Leadership, 41–59. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2925-6.ch003.

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Female refugees face additional challenges and obstacles on their path to entrepreneurship. This can be explained by intersectionality, taking into account compounded discrimination due to gender, ethnicity, socio-economic status, and also religion. While conservative religious values and norms tend to be portrayed in a negative light, as hindering female leadership and fostering patriarchal views, this chapter assesses the positive impact that religion and spirituality may have for women refugee entrepreneurs. From the perspective of social psychology, it also considers how a comprehensive and creative training for female entrepreneurs should account for the demand-side, supply-side, soft skills, mental health, and religion and spirituality, preceded by a sound analysis of the context.
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Petrey, Taylor G. "Politics and the Patriarchal Order." In Tabernacles of Clay, 104–37. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469656229.003.0004.

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This chapter explores how Mormons engaged with the politicization of gender roles in its anti-feminist crusade against the Equal Rights Amendment and its anti-homosexuality efforts in sodomy laws. Church leaders joined with an emergent Religious Right that was reshaping American politics. These efforts warned against gender fluidity and sought to protect against it in the law and culture, especially with respect to women working outside the home. But Church leaders also began to adopt moderate feminist reforms, including softening teachings on patriarchal marriage to accommodate egalitarian relationships, birth control, and more permissive sexuality within marriage.
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Inouye, Melissa Wei-Tsing. "The Three Lives of Deaconess Yang (1922–1932)." In China and the True Jesus, 119–56. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190923464.003.0005.

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Although patriarchal religion is often depicted as a reactionary influence in women’s lives, charismatic religious organizations like the True Jesus Church were part of a flourishing new associational culture in China during the 1920s and 1930s that expanded roles and multiplied life opportunities for Chinese women. Recent scholarship has highlighted ways in which elite women worked as lawyers, doctors, and educators, participated in modern print culture, and engaged in public conversations. The histories of women of the True Jesus Church move us closer to understanding the world of Chinese women at the grassroots in an era during which old and new ideals of womanhood seesawed back and forth. Participation in the True Jesus Church connected women to an organized, collective form of religious life that was strikingly modern and amplified their opportunities to wield spiritual and community authority.
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Reports on the topic "Patriarkal religion"

1

Carter, Becky. Strengthening Gender Equality in Decision-making in Somaliland. Institute of Development Studies (IDS), February 2021. http://dx.doi.org/10.19088/k4d.2021.078.

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This rapid review searched for literature on how and why women continue to struggle in Somaliland to achieve formal political representation and to take on informal decision-making roles on local peace and political matters, from community to national levels. Women’s participation in peacebuilding and political decision-making in Somaliland is very limited. A key barrier is the clan system underpinning Somaliland’s political settlement. Entrenched and politicised, patriarchal clans exclude women (and other minority groups) from formal and customary leadership and decision-making roles. Other contributing factors are conservative religious attitudes and traditional gender norms. Structural inequalities – such as low levels of education, lack of funds, and high levels of violence towards women and girls – impede women’s participation. Some women are more disempowered than others, such as women from minority clans and internally displaced women. However, there is increasing disillusionment with clan politicisation and a growing recognition of women’s value. There are opportunities for framing gender equality in local cultural and religious terms and supporting grassroots activism.
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Carter, Becky. Gender Inequalities in the Eastern Neighbourhood Region. Institute of Development Studies (IDS), March 2021. http://dx.doi.org/10.19088/k4d.2021.062.

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This rapid review examines evidence on the structural causes and drivers of gender inequalities in the Eastern Neighbourhood region and how these gender inequalities contribute to instability in the region. While the Eastern Neighbourhood region performs relatively well on gender equality compared with the rest of the world, women and girls continue to face systemic political and economic marginalisation and are vulnerable to gender-based violence. Research on Armenia, Azerbaijan, Georgia, and Moldova identifies the key underlying cause to be a set of traditional patriarchal gender norms, intersecting with conservative religious identities and harmful customary practices. These norms do not operate in isolation: the literature highlights that gender inequalities are caused by the interplay of multiple factors (with women’s unequal economic resources having a critical effect), while overlapping disadvantages affect lived experiences of inequalities. Other key factors are the region’s protracted conflicts; legal reform gaps and implementation challenges; socio-economic factors (including the impact of COVID-19); and governance trends (systemic corruption, growing conservatism, and negative narratives influenced by regional geopolitics). Together these limit women and girls’ empowerment; men and boys are also affected negatively in different ways, while LGBT+ people have become a particular target for societal discrimination in the region. Global evidence – showing that more gender unequal societies correlate with increased instability – provides a frame of reference for the region’s persistent gender inequalities.
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