Relevant bibliographies by topics / Women and religion

Academic literature on the topic 'Women and religion'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Women and religion"

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Kim, Hee Sun. "Religion Helps and Religion Hinders: the Psychological Functions of Religion." Korean Society of Minjung theology 38 (December 31, 2022): 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.

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In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence by their husbands; how religion would work for them in order to make some pastoral implication from Korean context and seek some alternative pastoral theological suggestions. Like the double bind functions of religion, religious concerns can become roadblocks or healing resources for those dealing with experiences of domestic violence. If religion has both positive and negative functions for women experiencing violence, the purpose of this article is to enhance the positive functions and prevent the harmful functions by providing some alternatives. As an example, I introduce the theology of the cross. The symbol of the cross can be harmful when it could become a pressure for Christian women to endure their suffering. However, if it could show the way to the resurrection of women by overcoming violence, it could be a theology that saves many Korean Christian women suffering abuse.
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M.S, Ezhilarasi. "Women in Devotion and Religions (From the Natural Moral Period to the Religious Period)." International Research Journal of Tamil 4, S-14 (November 28, 2022): 30–35. http://dx.doi.org/10.34256/irjt224s145.

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The woman was the foremost in the early maternal society. Goddesses were also seen as primary in worship. The elements of natural energy were praised as feminine. They saw them as forces of prosperity. The goddesses found in the worship of nature later entered the religion. The goddess Kali (Kottravai) later became a part of Shiva. Women have been monks in Buddhism and Jainism since the early days of the religion. The female monks performed excellent religious duties. In Saivism and vaishnavism the religion that originated in this Tamil soil, woman was seen as a Part of the God. Historical references to many female theologians are also found in all religions. Christian nuns have been performing well since the arrival of European missionaries. There is a history of blessed women in Islam as well. Yet in later times that dignity of femininity gradually diminished. Equality for woman was denied in all religions. There was a situation where the woman was considered as a defilement. To this day such a situation is found in all religions.
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Qureshi, Hafiz Muhammad Faisal, Muhammad Imran, and Abdul Khaliq. "E-5 The Role of Women in Semitic Religion." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 13, 2020): 37–49. http://dx.doi.org/10.53575/e5.v4.02(20).37-49.

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The Importance of women in all religions is conformed. But the historically women did not have rights in inheritance, vote, and equality. Now, women have their equal role like the two tires of the car. Women can play equal role in progress of the society. It is observed that women can do effectively the certain tasks if they are properly given a chance. No progress can be made without the help of women in the society. Women can teach and govern, women can make soft wares, and can cook and women can fly aero planes and can run firms. Women are always been an important pillar of the society since day first. Women are mothers and can nurture the children effectively. Women are wives and can make the men master or slave by their work and dedication. Women have been very critical at the time of peace as well as at the time of war. In wars women played very important role to help men artistically and made reasons for the triumphs. In all the religions women did not have basic rights before Islam. Some religions restrict women and their rights. Semitic religion gives right to women with in sphere. Women are degraded in this religion and the given rights are not sufficient. So called rights for the women are just to show off not foe the well fare of the women. In the light of Semitic religion, now, we discuss about different religions and what they have done for the rights of women. In these lines we are going to discuss the role of women in Semitic religions, so firstly: we will discuss the role of women in Judaism, secondly: in Christianity and thirdly: in Islam.
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Franzmann, Majella. "Women and Religion." Nova Religio 8, no. 3 (March 1, 2005): 133–34. http://dx.doi.org/10.1525/nr.2005.8.3.133.

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ChoiHaeYoung. "Goddess and Female : the Role of Religion in Ancient Greece." Women and History ll, no. 8 (June 2008): 93–120. http://dx.doi.org/10.22511/women..8.200806.93.

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Morris, Margaret. "Women, Aids and Religion." Modern Churchman 32, no. 4 (January 1991): 19–26. http://dx.doi.org/10.3828/mc.32.4.19.

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Rives, J. B. "Women in Roman Religion." Classical Review 49, no. 1 (April 1999): 131–32. http://dx.doi.org/10.1093/cr/49.1.131.

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Haysom, Lou. "Women, religion and security." Agenda 30, no. 3 (July 2, 2016): 1–2. http://dx.doi.org/10.1080/10130950.2016.1292711.

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Seedat, Fatima. "Women, religion and security." Agenda 30, no. 3 (July 2, 2016): 3–10. http://dx.doi.org/10.1080/10130950.2017.1294842.

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Frost, J. William (Jerry William). "Marginal Religion, Marginal Women." Reviews in American History 25, no. 2 (1997): 213–19. http://dx.doi.org/10.1353/rah.1997.0042.

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Dissertations / Theses on the topic "Women and religion"

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Tsang, Po-ling Flora. "Religion and coping: single women inchurch." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1992. http://hub.hku.hk/bib/B29688838.

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McIntyre, Lavonia Elizabeth Kess. "Scratching the stained glass ceiling: inspiring women through the voices of other women." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2013. http://digitalcommons.auctr.edu/dissertations/2619.

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Women in leadership have had a difficult time rising into positions of leadership in the church. Qualified women in the local church are not realizing their dreams and or achieving their goals because of barriers which include sexism in the church and society, cultural differences and the inner struggles through various expected roles within their family structure. Women in the local church need proper nurturing, guidance and or support in the articulation or the manifestation of their ministerial visions and goals. There is very little data available regarding women in leadership. Research suggests that even though women make up the majority of membership in the church, women are disproportionately represented in the leadership of the church. Research further suggests that even though Americans are comfortable with women as leaders, relatively small numbers of women make it to top leadership positions relative to their male counterparts. The conceptual framework integrated ideas from theological, biblical and theoretical perspectives. The theological perspective focused on several theologians within the categories of the theology of liberation, feminist theology, Black feminist theology and womanist theology. The biblical perspective was explored through the arguments about women in leadership from the egalitarian and complementarian viewpoints. The biblical perspective further discussed women in leadership within the arguments about women in leadership from the egalitarian and complementarian viewpoints. The biblical perspective further discussed women in leadership within the biblical context. Finally, the theoretical perspective investigated the theory of subordination as it relates to women in leadership. The theory of subordination was explored in three sections: (a) the biblical theory of subordination, (b) the cultural theory of subordination and (c) the pastoral domination theory of subordination. The purpose of this project is to encourage and inspire women who have the potential to be leaders by assisting them to develop leadership skills, enabling them to step forward as true leaders in the church using a "Wo-Mentoring" approach. The research project was conducted at Saint John C.M.E. Church in Monticello, Georgia. Women in this congregation were involved in a program that will help them envision their goals, identify the barriers that preclude them from reaching their goals, and help them utilize the voices of other women to give encouragement as future leaders. This program enabled these women to develop skills to process their issues, understand themselves, and visualize goals assisting them in creating a workable road map toward these goals. The intended results are changes from within - transformation. The women should be different in their approach to leadership in various ministries. In the project, the women participated in leadership sessions including bible study, developing vision, mission and goal statements, and communication skills. As a result, the women who participated in the sessions were inspired to equip themselves using the resources provided. The researcher evaluated the effectiveness of the project by utilizing a combination of qualitative and quantitative methods. This project utilized Stacy Floyd-Thomas' qualitative method of 'historiography' to understand the other women's voices used to undergird the project. The quantitative method explored statistical data conducted in pre/post surveys as it relates to the program participants. Additionally, the researcher used qualitative methods to dialogue with the women participants. The results of the project suggest that the women who participated in the project had a better understanding of leadership; and felt that they would use their skills in the near future. It was concluded that many of the participants experienced transformation. We will be better equipped for future leadership opportunities when we understand the many obstacles women face such as sexism in the church, cultural differences and inner struggles through various expected roles.
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Staples, Ariadne. "Gender and boundary in Roman religion." Thesis, University of Cambridge, 1993. https://www.repository.cam.ac.uk/handle/1810/272562.

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Newman, Jennifer Ann Noe Kenneth W. "Writing, religion, and women's identity in Civil War Alabama." Auburn, Ala, 2009. http://hdl.handle.net/10415/1629.

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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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Reeves, Natalie Anne. "Women Who Never Married & Religion: 1500-1700." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/14771.

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In the 1670s Margaret Blagge, a maid of honour at Court refused to marry her suitor Sidney Godolphin in order to devote her life to religion. In her refusal Margaret wrote, “I will keep my Virgin, present it unto Christ, and not put myself into the temptation of loving anything in competition with my God”. The Reformation in England ended the practice of women residing in convents. My thesis investigates the prevalence of women choosing a religious life over marriage in the generations immediately following the Reformation. In this period an unprecedented rise in the numbers of women who never marry is apparent. Using the ‘Last Will and Testament’ of over one hundred women who never marry, my thesis reconstructs the religious beliefs and experiences of this marginalised group. My work puts forward a theory that a significant portion of women who never marry in the sixteenth and seventeenth centuries devote their lives to the pursuit of their religious beliefs. I develop several models for a religious life in this period, arguing, that like Margaret Blagge, these women are identifiable in society by their vows of celibacy. In order to further contextualise these changes my thesis also examines the economic basis and livelihood of these women and their experiences in the legal system, primarily the ways they constructed their own characters and actions in courts of law. I conclude that in accounting for the significant rise in numbers of women who never marry the theory that a large portion of these women devoted their existences to religion and celibacy needs to be considered.
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Fewell, Jilaine Wolcott. "Transformative learning : insights into women seminarians' decisions to pursue ordination." Connect to resource, 2001. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1228171442.

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Matthews, Leah. "Women in ministry : 1853-1984." Oberlin College Masters Theses / OhioLINK, 1985. http://rave.ohiolink.edu/etdc/view?acc_num=obgrad1320420632.

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Downing, Marymay. "Pornography as a subject for religious studies: New directions for the field of women and religion." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6523.

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The argument of this thesis is that pornography is a subject relevant for religious studies, particularly for the sub-field of women and religion. A review of the etymological derivation and history of the word 'pornography', and of various positions in the current definitional debate, provide the basis for defining the term. Methodologically, the thesis approach is feminist because it engages with feminist theory in religion and proceeds from the premise that pornography is experienced by the majority of women as a "problem" in need of analysis. Only a few religious studies scholars have treated the subject previously; their ideas are outlined and critically assessed. Chapter Two examines the history of modern pornography's self-conscious relation of antithesis with Christianity, beginning with pornographic literature of the late 18th century and including contemporary pornographic books and magazines. A third demonstration of pornography's relevance is presented in Chapter Three by means of analyses of several feminist critiques of pornography, each of which asserts significant correspondences between pornography and the Christian religion. Chapter Four proposes that newly developing theory about gender-based differences in experiences of the sacred is supported by an analysis of women's objections to pornography. Finally, by analyzing the abstract features of pornography's content and form, the argument is presented in Chapter Five that pornography can be seen to be functioning like a religion in contemporary society. Its meaningfulness, contrary to most expectations, can be compared to multivalent religious myths and symbols. The argument concludes by noting that pornography is a relevant subject for religious studies not only because it contributes to these various aspects of theory in the study of religion, especially in the field of women and religion, but also because the discipline of religious studies offers a particularly useful perspective on the problem of pornography. By elucidating more fully the nature of pornography in its contemporary manifestations, including the manner in which it can be seen to be functioning as a replacement for religion in modern society, a religious studies perspective helps to explain why pornography should be recognized as a problem of significant dimensions that merits more serious attention and efforts at resolution. (Abstract shortened by UMI.)
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Thomas, Edith D. "Black women and the ministry of administration." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1987. http://digitalcommons.auctr.edu/dissertations/1247.

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Purpose This study was undertaken, in response to a need of long standing, to raise the consciousness of the church regarding her need for more effective administration of the ministry. Simultaneously, the purpose is to identify and bring recognition to a ready source capable of addressing this need—black women in administration. Goal The desired goal is to provide a basis for affirming the gift of administration as an appropriate ministry for women and an essential ministry for the church and, utilizing the theology of administration, propose an adult education model of effective training for the ministry of administration. The Problem This study addresses the problem of ineffective administration which I argue is directly related to the life, vitality and growth of the church and the involvement of members of the church. The church has not validated the ministry of administration though the need is evidenced by ineffective administrative operations of many church leaders. The gift of administration has been underutilized as an intentional ministry of major importance for the enabling and empowering of women to share their several gifts in the programmatic, coordinating and implementing operations of the church. Non-involvement is a tragic commentary on those who give leadership to the community of believers. Each year fewer people attend church regularly and even fewer actively participate in significant church relationships. In the male-oriented church, men in leadership have not solved this increasing problem. The revolutionized world is in need of visionary, creative, skilled, and committed black women in administration to cultivate and use their skills for effective ministry. Methodology A threefold process was used. First, the literature was researched to discover historical, biblical and theological support for black women in the ministry of administration. Secondly, a survey was conducted with selected seminary graduates and non-seminary practitioners to explore their attitudes, philosophies and present administrative roles. Thirdly, a consultation was held with a select group of experienced clergy and lay women currently engaged in significant administrative positions in religious organizations and the church. Problem Solution As women make their way into significant, responsible Christian leadership positions, they need to be encouraged and equipped to focus their attention on enabling the discovery, utilization and ordering of spiritual gifts in the church and wherever Christians are living out their faith in everyday life. Having participated in the revolution to liberate women, Christian women have the challenging opportunity to open doors to significant leadership roles in the church and religious institutions where their administrative ministry is needed. To bring acceptance and recognition by the church of the ministry of administration that it deserves, is a formidable undertaking, but one that must be attempted. Black women have the potential to give leadership to this task. The ministry of administration is a position that needs to be filled. Black women bring to the challenge of administration a history of overcoming obstacles to freedom, of bearing the pain and frustration of triple discrimination; they bring an intuitive problem-solving capability inherent from ingenious slave survival. Black women are among the "49 million women employed in this country who have altered the image of womanhood and changed the way America lives, works and even thinks." Evaluation The evaluation of this project occurred mainly in consultation with black women leaders who have administration as a major function in their ministry. In the consultation the concept of administration ministry, as set forth in this study, was critically reviewed. Terminology Some of the terms in this paper are defined by using collective meanings of several authors, and have been paraphrased with particular reference to the ministry of administration. Administration - A function of skillful, coherent and comprehensive coordination of the mission ministries utilizing some of the principles, tools, practices and resources of the business world. Religious institutions - Organizations which have in their purpose or objective the Christian intent to meet human needs and assist persons to improve their standard of living, spiritually and physically. Ministry - The Christ-centered, intentional, organized, dedicated, service of a person who proclaims by life and words the reality of the love of Jesus Christ in relationships with people, and in relationship to God. Church - God's chosen community identified by each and all of her members sharing in koinonia, witnessing to the love of God through the use of gracious gifts each member has received to bring others to receive God's love. Review of Literature Theories of administration have been written heretofore by men who have historically monopolized administrative roles and positions. Their treatment of the ministry of administration has been written from their experiences, to the exclusion of women. Some of the books, relevant in part to the subject matter in this paper, are reviewed here. James D. Anderson and Ezra Earl Jones, in the Management of Ministry (1978), focus on the individual church in its community context. The authors use case examples to show how the minister can manage an effective, efficient, enabling ministry to meet pastoral needs and community objectives. The emphasis is on the leader of ministry rather than tools and procedures in the management of an organization. The concept of an intentional ministry, by John Biersdorf in Creating An Intentional Ministry (1976), is described as a continuing process of negotiation with significant social systems such as congregation, family, peers, denomination, seminary, neighborhood, community and culture. The effective administration of the process is seen as an intentional ministry. The twelve keys that Kennon L. Callahan treats in Twelve Keys to an Effective Church (1983), serve as guide lines to what a church must do to be effective. The author places considerable emphasis on "long-range strategic planning" , and the blending of management expertise to a theological perspective. Callahan is inclusive of women as capable of advancing the church to accomplish her mission in the world. Alvin J. Lindgren has organized in Foundations for Purposeful Church Administration (1979), an extensive directional guide for church administration. It is geared to the beginner to interpret his/her concept of church administration, its foundations, and prerequisites for leadership in this field. In Lindgren's later book, Let My People Go (1980), he turns to the age old problem of the enslaved laity who need to be freed, to be enlisted and be equipped to increase the church's ability to make a corporate witness and impact in making known the love of God. The collaborate responsibility of clergy and lay members is the administrative challenge presented in this book. Black Church Life Styles, by Emmanuel L. McCall (1986), is a compilation of black religious experiences that provide interpretations of black church life styles. The varieties of experiences give a realistic description of the primary place, the church, where women will practice the ministry of administration. Terry A. Clark in his dissertation confronts the weakness in administration by the clergy that has limited the influence of and ministry to those who really want to be a society of ministers. The male clergy administrators have discouraged women from active involvement in their "lofty ranks." Clark, a pastor, admits his own negligence in the paper he has written on "Equipping for Ministry: A Project to Equip Christian Laypersons to Perform Their Individual and Corporate Ministries," 1983. The article, "Together and in Harness: Women's Traditions in the Sanctified Church," by Cheryl Townsend Gilkes explores four aspects of black women's experiences in the sanctified church that have been part of their larger historical role that emphasizes independence, self-reliance, strength and autonomy; the devaluation of black women by dominant culture and their elevation to roles of spiritual leadership. In "What Does Administration Theory Give the Church," Stephen C. Rasor raises some cautions on the use and application of organizational concepts and management theories in the church, lest they be used as "another manipulative mechanism to enhance the status quo or to promote a congregation 's tunnel vision of a maintenance oriented institution . . ." which the church is not. It is a warning that women in administration should beware of slipping into. James G. Sigorentos and Myron Shank authored the article, "Public Roles for Women in the Pauline Church: A Reappraisal of the Evidence (I Corinthians 11:2-16; I Corinthians 14:33-35; I Timothy 2:15.)" The main consideration in these texts was for a woman to show a "proper" submissive attitude and literalists use it to justify limiting women's roles and authority. The authors attempt to provide as full a range as possible of ministries for women, without hindering the spread of the gospel. Method in Ministry by James D. Whitehead and Evelyn Eaton Whitehead is a research report supporting the need for contemporary method in ministry. Because of its reflective and immediate nature drawing on experience, the need for process in ministry will more likely be received by black women than male ministers whose method and style have been traditionally autonomous. Women can learn to make fuller use of their innate and subconscious resources in a highly conscious and organized manner. None of these books on church administration was written from the experience of black women. This project dissertation was given the title "Black Women and the Ministry of Administration" in recognition of cultural and sexual distinctions that give meaning and style to the way that one functions in ministry. The African-American woman's experience of triple jeopardy has provided the black woman an extraordinary context for the development of creative skills needed for effective ministry.
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Books on the topic "Women and religion"

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1922-, Holm Jean, and Bowker John Westerdale, eds. Women in religion. London: Pinter Publishers, 1994.

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Franzmann, Majella. Women and religion. New York: Oxford University Press, 2000.

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Fisher, Mary Pat. Women in religion. New York: Pearson Longman, 2005.

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1967-, Klassen Pamela E., ed. Women and religion. New York: Routledge, 2009.

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Arvind, Sharma, ed. Religion and women. Albany: State University of New York Press, 1994.

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1922-, Holm Jean, and Bowker John Westerdale, eds. Women in religion. London: Continuum, 2001.

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Utriainen, Terhi, and Päivi Salmesvuori, eds. Finnish Women Making Religion. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137383471.

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Macey, Marie. Multiculturalism, Religion and Women. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230245174.

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Morgenroth, Florence. Women: Religion and power. Ft. Pierce, FL: Atheists of Florida, 1997.

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1940-, Butler Jon, and Stout Harry S, eds. Women and American religion. New York: Oxford University Press, 2000.

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Book chapters on the topic "Women and religion"

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Beit-Hallahmi, Benjamin. "Women and Religion." In Encyclopedia of Psychology and Religion, 2503–6. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_748.

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Glassman, Ronald M. "Women and Religion." In The Origins of Democracy in Tribes, City-States and Nation-States, 1217–21. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51695-0_96.

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Jewell, Helen M. "Women and Religion." In Women in Dark Age and Early Medieval Europe c.500–1200, 108–36. London: Macmillan Education UK, 2007. http://dx.doi.org/10.1007/978-0-230-21379-1_6.

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Beit-Hallahmi, Benjamin. "Women and Religion." In Encyclopedia of Psychology and Religion, 1911–14. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_748.

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Rothschild, Ann M., Andrew J. P. Francis, Robert S. Ellwood, Lynn Somerstein, David Waldron, Leon Schlamm, Jaco J. Hamman, et al. "Women and Religion." In Encyclopedia of Psychology and Religion, 978–81. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_748.

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Jakobsen, Janet R., and Ann Pellegrini. "Getting Religion." In Women, Gender, Religion: A Reader, 518–28. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-04830-1_26.

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Hunt, Mary E., and Patricia Beattie Jung. "Women, Sex, and Religion." In Encyclopedia of Psychology and Religion, 2528–31. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9233.

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Eyre, Angharad. "Women, Religion and Power." In Women’s Writing and Mission in the Nineteenth Century, 186–226. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003332961-9.

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Saadawi, Nawal El. "Women, Religion, and Postmodernism." In Engendering Human Rights, 27–36. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04382-5_2.

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Hunt, Mary E., and Patricia Beattie Jung. "Women, Sex, and Religion." In Encyclopedia of Psychology and Religion, 1932–35. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9233.

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Conference papers on the topic "Women and religion"

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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?
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Rafiq, Aayesha. "Religion, Women & Hermeneutical Shifts." In International Conference on Social science, Humanities and Education. Acavent, 2018. http://dx.doi.org/10.33422/icshe.2018.12.83.

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Petersen, Emily January. "Women, Religion, and Professional Communication." In SIGDOC '14: The 32nd ACM International Conference on the Design of Communication. New York, NY, USA: ACM, 2014. http://dx.doi.org/10.1145/2666216.2666224.

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MEKKI, Hayat. "The Religious Role of the Saqifah in Preserving the Sanctity of Desert Women through the Experience of the Mystic Isabelle Eberhardt." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-15.

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The appearance of the saqifah in the neighborhoods of the Palace's Beavers in Algeria, exactly in Bechar, influenced Religious factors, which appeared in its narrow and dark passages, Which was created to connect the neighborhoods and the ancient mosque, In addition to the fact that it was set up when it entered a retreat of Sheikh Muhammad bin Abi Zayan was alone in it to worship, reading the Quran, and praying the night, Women also used to gather inside the shed to go and perform Tarawih prayers, Preserving the religious system recognized inside the palace, Without prejudice to the sanctity of the Sahrawi woman and carrying out her religious duties towards her Islamic religion in society.
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Aparecida Pires, Joyce. "Gender justice and religion: Lutheran women in Brazil." In The 6th International Conference on Modern Approaches in Humanities and Social sciences. Acavent, 2023. http://dx.doi.org/10.33422/6th.icmhs.2023.03.004.

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Ahmad Khan, Kamal. "THE PROTECTION OF WOMEN UNDER LAW AND RELIGION: AN ANALYSIS." In World Conference on Women’s Studies. TIIKM, 2016. http://dx.doi.org/10.17501/wcws.2016.1104.

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Epafras, Leonard, and Ida Astuti. "Women, Religion and COVID-19: Cohesive Agency, Resilience-Building and Inter-spatial Performance." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305062.

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Zineb, BOUSSAID. "Suspicions about Women's Rights and Their Status in Islam Comparison between Islamic Discourse and Legal Covenants." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-20.

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There is no doubt that the world today is more interested than ever in the discourse of human rights that sheds light on the covenants and legal charters that govern this domain. Besides that, women are the pivotal pillar of the society; consequently, they are the primary concern in the human rights discourse of different generations. Subsequently, their personal, cultural, political, financial and social rights are recognized; furthermore, their rights are strengthened by official charters . Despite the fact that no one can deny the positive aspects of the human rights discourse related to the role and the status of women in society by spreading human rights awareness and building a strong relationship between men and women based on human considerations; nevertheless, real life is another world, it is paradoxical, declarations and covenants advocate for women’s rights, at the same time women suffer from violence, disrespect, and discrimination. In the era of rights, cultural openness, technological revolution and economic development, women are threatened more than ever by other ways of violence that directly target the natural instinct and the moral values by spreading abnormalities such as homosexuality and gender reassignment. These acts can also be seen in official discourses and adopted by official organizations and governments profiting from the lack of the moral discourse that should be undertaken by the monotheistic religions especially the Islam. Moreover, the human rights discourse accuses the religious discourse of violating women’s rights and raises a number of suspicions around it. This leads us to question the credibility and the effectiveness of the human rights discourse? And to look for the alternatives that the Islamic discourse can offer in order to remove all the suspicions raised around it. These are questions that I try to answer through this article by elucidating the essence of the Islamic discourse that works for spreading values and also to reply on the suspicions that have been raised about the status of women in the Islam. I decided to follow these steps: Introduction: defining the problem and determining the outlines. First: Instinct is a guide to family values and drawing up the relationship between men and women. Second: Polygamy. Third: Guardianship and Alimony responsibility for the family. Fourth: Guardianship in the Islamic marriage contract. Fifth: Females decrease in religion and mind. Sixth: The male has the equal of the portion of two females. Conclusion.
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Etim-Andy, Miracle, Sheena Erete, and Yolanda A. Rankin. ""Their religion is yoga": Understanding the Role of Spirituality for Black Women in Computing." In SIGCSE 2024: The 55th ACM Technical Symposium on Computer Science Education. New York, NY, USA: ACM, 2024. http://dx.doi.org/10.1145/3626253.3635594.

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DEKA, Kabita, and Debajyoti BISWAS. "WOMEN IN GENDERED ENCLOSURE: A COMPARATIVE STUDY OF INDIRA GOSWAMI’S DATAL HATIR UNE KHOWA HOWDAH (THE MOTH-EATEN HOWDAH OF A TUSKER) AND EASTERINE IRALU’S A TERRIBLE MATRIARCHY." In Synergies in Communication. Editura ASE, 2022. http://dx.doi.org/10.24818/sic/2021/04.05.

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The paper discusses Mamani Raism Goswami’s The Moth Eaten Howda of the Tusker (2004) and Easterine Kire Iralu’s A Terrible Matriarchy (2011) with reference to the plight of women in North East India. Although the socio-cultural context of the novels varies from each other, the paper argues that the characters depicted in the fictions are connected through the sense of deprivation and oppression that women have to undergo in a patriarchal society. Iralu’s A Terrible Matriarchy and Goswami’s The Moth-Eaten Howda of a Tusker underscore that neither religion nor modernity can offer a solution to the existing structures of domination and discrimination unless the women resist and break these structures from within.
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Reports on the topic "Women and religion"

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Tadros, Mariz, Sofya Shabab, and Amy Quinn-Graham. Violence and Discrimination Against Women of Religious Minority Backgrounds in Iraq. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.025.

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This volume is part of the Intersections series which explores how the intertwining of gender, religious marginality, socioeconomic exclusion and other factors shape the realities of women and men in contexts where religious inequalities are acute, and freedom of religion or belief is compromised. This volume looks at these intersections in the context of Iraq. Its aim is to amplify the voices of women (and men) whose experiences of religious otherisation have accentuated the impact of the intersections of gender, class, geography and ethnicity. At time of publication, in December 2022, the country is going through a particularly turbulent phase, prompting some to wonder why now? Isn’t it bad timing to focus on the experiences of minorities, let alone inter- and intra-gender dynamics? Iraq is caught in the middle of geo-strategic struggles of tectonic proportions but this is all the more reason to understand the dynamics of micro-politics through a gender-sensitive lens. Doing so sheds light on the interface between global, regional and local power struggles in tangible and concrete ways.
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Idris, Iffat. Promotion of Freedom of Religion or Belief. Institute of Development Studies (IDS), January 2021. http://dx.doi.org/10.19088/k4d.2021.036.

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Freedom of religion or belief (FoRB) is a fundamental human right. However, the general global trend in recent years is towards increased FoRB violations by both government and non-government actors. Notable exceptions are Sudan and Uzbekistan, which have shown significant improvement in promoting FoRB, while smaller-scale positive developments have been seen in a number of other countries. The international community is increasingly focusing on FoRB. External actors can help promote FoRB through monitoring and reporting, applying external pressure on governments (and to a lesser extent non-government entities), and through constructive engagement with both government and non-government actors. The literature gives recommendations for how each of these approaches can be effectively applied. This review is largely based on grey (and some academic) literature as well as recent media reports. The evidence base was limited by the fact that so few countries have shown FoRB improvements, but there was wider literature on the role that external actors can play. The available literature was often gender blind (typically only referring to women and girls in relation to FoRB violations) and made negligible reference to persons with disabilities.
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Gedi,, Zeri Khairy. “Freedom Belongs to Everyone”: The Experiences of Yazidi Women in Bashiqa and Bahzani. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.009.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Yazidi women in Bashiqa and Bahzani. Yazidi women in Bashiqa and Bahzani today are still living through the trauma and consequences of the genocide committed by the Islamic State (ISIS). In addition, they face a range of further challenges as marginalised women from a minority religion. While more Yazidi girls and young women are progressing in education, harmful social norms, customs and practices – originating from both wider Iraqi society and the Yazidi community itself – create barriers for Yazidi women who want or need to work outside of the home, access healthcare or engage in public life. Widows and divorced women face specific challenges as they are seen as without male protection. Yazidi women also face the stigma that comes from being a former captive of ISIS, and the discrimination that comes from being judged an “infidel” due to their religion.
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Shammo, Turkiya, Diana Amin Saleh, and Nassima Khalaf. Displaced Yazidi Women in Iraq: Persecution and Discrimination Based on Gender, Religion, Ethnic Identity and Displacement. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.010.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by displaced Yazidi women in Iraq. Throughout the history of their presence in Iraq, the Yazidis have experienced harassment, persecution, killing and displacement. Most recently, they have been exposed to genocide from the Islamic State (ISIS) group after they took control of Sinjar district and the cities of Bahzani and Bashiqa in the Nineveh Plain in 2014, destroying Yazidi homes, schools, businesses and places of worship. Yazidi people were killed or forced to convert to Islam. Over 6,000 were kidnapped, including over 3,500 women and girls, many of whom were forced into sexual slavery. Men and boys were murdered or forced to become soldiers. Any remaining citizens were displaced. Seven years later, more than 2,000 Yazidi women and children were still missing or in captivity, more than 100,000 Yazidis had migrated abroad, and over 200,000 Yazidi people were still displaced, living in camps.
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Toma, Shivan Shlaymoon. Identity, Nationality, Religion and Gender: The Different Experiences of Assyrian Women and Men in Duhok, Iraq. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.013.

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This CREID Policy Briefing provides recommendations to address the marginalisation and discrimination experienced by Assyrians in Iraq. Assyrian women and men face different challenges and barriers due to the gender roles and norms within their own community and in wider Iraqi society. Assyrian women’s daily lives are shaped by intersectional discrimination on the grounds of their gender, religion, language and national identity. Targeted action is needed to address the specific inequalities they face.
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Haider, Huma. Political Empowerment of Women, Girls and LGBTQ+ People: Post-conflict Opportunities. Institute of Development Studies, June 2022. http://dx.doi.org/10.19088/k4d.2022.108.

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The instability and upheaval of violent conflict can break down patriarchal structures, challenge traditional gender norms and open up new roles and spaces for collective agency of women, sexual and gender minorities (SGM), and other marginalised groups (Yadav, 2021; Myrittinen & Daigle, 2017). A recent study on the gendered implications of civil war finds that countries recovering from ‘major civil war’ experience substantial improvements in women’s civil liberties and political participation—complementary aspects of political empowerment (Bakken & Bahaug, 2020). This rapid literature review explores the openings that conflict and post-conflict settings can create for the development of political empowerment of women and LGBTQ+ communities—as well as challenges. Drawing primarily on a range of academic, non-governmental organisation (NGO), and practitioner literature, it explores conflict-affected settings from around the world. There was limited literature available on experience from Ukraine (which was of interest for this report); and on specific opportunities at the level of local administrations. In addition, the available literature on empowerment of LGBTQ+ communities was much less than that available for women’s empowerment. The literature also focused on women, with an absence of information on girls. It is important to note that while much of the literature speaks to women in society as a whole, there are various intersectionalities (e.g. class, race, ethnicity, religion, age, disability, rural/urban etc.) that can produce varying treatment and degrees of empowerment of women. Several examples are noted within the report.
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Birchall, Jenny. Intersectionality and Responses to Covid-19. Institute of Development Studies (IDS), March 2021. http://dx.doi.org/10.19088/cc.2021.003.

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There is a small but growing body of literature that discusses the benefits, challenges and opportunities of intersectional responses to the socioeconomic impacts of the Covid-19 pandemic. There is a strong body of evidence pointing to the disproportionate impact of Covid-19 borne by women, who have suffered record job losses, been expected to take on even greater unpaid care burdens and home schooling responsibilities, and faced a “shadow pandemic” of violence against women and girls. However, gender inequalities cannot be discussed in isolation from other inequalities. Emerging literature stresses the importance of a Covid-19 recovery plan that addresses how gender intersects with class, race, disability, age, sexual orientation, geography, immigration status and religion or belief, and other factors such as employment, housing (and homelessness) and environmental and political stressors.
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Bhan, Gautam, Divya Ravindranath, Antara Rai Chowdhury, Rashee Mehra, Divij Sinha, Amruth Kiran, and Teja Malladi. Deficits in Decent Work: Employer Perspectives and Practices on the Quality of Employment in Domestic Work in Urban India. Indian Institute for Human Settlements, 2022. http://dx.doi.org/10.24943/ddweppqedwui11.2022.

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The key question of this study is to ask: what is the quality of employment of paid domestic work in urban India? We measured quality by looking at income security (wages, bonus, increments); employment and work security (terms of termination, terms of assistance in illness or injury); and social security (terms of paid leave, medical insurance, and maternity entitlements). We additionally assessed channels of recruitment of paid domestic workers. We did so for 3,067 households in two large metropolitan Indian cities– Bengaluru and Chennai – with variations across socio-economic status, caste, religion, neighbourhood type and across households with and without women working for wages.
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Bhan, Gautam, Divya Ravindranath, Rashee Mehra, Divij Sinha, Amruth Kiran, and Teja Malladi. Deficits in decent work : employer perspectives and practices on the quality of employment in domestic work in urban India. ILO, 2022. http://dx.doi.org/10.54394/alhg1042.

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This study report contributes towards understanding employers’ perspectives on existing working conditions and practices relating to recruitment, income security, employment security and social security available to domestic workers. To do so, this report draws upon data from 3,067 households in two large metropolitan Indian cities– Bengaluru and Chennai – with variations across socio-economic status, caste, religion, neighborhood type and across households with and without women working for wages. This report is the second of a three-part series, with the first report looking at the total number of paid and unpaid hours it takes to reproduce a household in urban India, and the third assessing employer motivations, beliefs and perspectives about domestic work and workers.
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Bhan, Gautam, Divya Ravindranath, Antara Rai Chowdhury, Rashee Mehra, Divij Sinha, Amruth Kiran, and Teja Malladi. Reproducing a Household: Recognising and Assessing Paid and Unpaid Domestic Work in Urban India. Indian Institute for Human Settlements, 2022. http://dx.doi.org/10.24943/rhrapudwui11.2022.

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The key question of this study is to ask: what does it take to reproduce a household in urban India? Using a series of time-use surveys, we measure the time taken for 33 different tasks within activity clusters such as domestic services (cleaning, food preparation, procurement, upkeep) and caregiving services (child care and elderly care). Within this, we assess both unpaid work done by members of the household and paid work done by an externally engaged domestic worker. We do so across 9,636 households in two large metropolitan Indian cities– Bengaluru and Chennai – with variations across socio-economic status, caste, religion, neighbourhood type and across households with and without women working for wages.
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