Dissertations / Theses: '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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Mao, Fengping. "Jo March—The Unconventional Woman of Little Women & Good Wives." Thesis, Kristianstad University College, Department of Teacher Education, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-4668.

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Little Women and Good Wives is a classic children’s novel published in the late nineteenth century by American writer Louise May Alcott. The book concerns the lives, loves and marriages of four sisters growing up during the American Civil War. Alcott portrays four sisters in the book. They are Meg, Jo, Beth and Amy. In this essay, Jo’s characteristics will be compared and contrasted with those of her three sisters. The purpose of this comparison is to demonstrate how Jo shows her non-femininity and to what extent she diverges from the contemporary expectations of women. Furthermore, based on the close reading of the novel and historical research, this essay will discuss whether Jo’s choice of writing, her main meanings of entering the man’s world is realistic.

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Wright, Diana Elizabeth. "The power of religion/the religion of power, religious activities as Upaya for women of the Edo period. the case of Mantokuji." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ27809.pdf.

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Ahmad, Sadaf. "Al-Huda the story of "Islamic" revivalism amongst urban Pakistani women /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.

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Aceves, Sara. "Ain't I a Muslim woman?: African American Muslim Women Practicing 'Multiple Critique'." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/pomona_theses/38.

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This thesis explores both limits and possibilities. It reflects on processes of appropriation, re-signification and critique as practiced variably by African American Muslim women. I situate these processes within the concept of multiple critique, for specifically three moments-Sherman Jackson's Third Resurrection, the black feminist tradition, and Islamic feminisms.

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Suckle, Jessica Anne. "Challenges and resolution strategies of ordained Protestant clergywomen /." View online ; access limited to URI, 2005. http://0-wwwlib.umi.com.helin.uri.edu/dissertations/dlnow/3186922.

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Celeste, Bobbie L. "Occupational Congruence and Psychological Adjustment among Women Clergy." The Ohio State University, 1996. http://rave.ohiolink.edu/etdc/view?acc_num=osu1391616351.

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Phillips, Sibyl Margaretta. "Women and evangelical religion in Kent and Northamptonshire, 1800-1850." Thesis, University of Leicester, 2001. http://hdl.handle.net/2381/31044.

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This thesis illustrates, examines and explains a diversity of female responses to Evangelical religion in Kent and Northamptonshire between 1800 and 1850. Previously untapped archival sources are investigated producing fresh evidence of Evangelicalism in women's domestic and local experience. Special collections, parish records and various other documents are explored to establish the religious and social identities of women featuring most prominently in this study. Family background, socio-economic circumstances, local environment and childhood denominational influences are shown to have been of greatest significance in shaping the spiritual attitudes and activities of women discussed here individually, or collectively. Local traditions of belief were important and the historical development of Evangelical religion in specific parishes is traced. Female responses to Evangelicalism are considered not only in parochial, but also in broader religious, political, intellectual, geographical and social contexts of the period. This wide-ranging enquiry points to avenues of research that can bring something new to the local history of women and Evangelical religion. Chapter one concerns an Orthodox Anglican woman with a family history of ecclesiastical and civic service in Canterbury, whose antipathy towards Evangelicalism and its expansion in Kent is investigated from her correspondence. The second chapter focuses on women in a Northamptonshire family who provided a home for the Rev. Thomas Jones (of Creaton) for over fifty years. Letters and other substantial documents give insight into a household and locality significant as centres of Evangelical religion. Chapter three investigates female involvement with the Church Missionary Society, the British and Foreign Bible Society and other Evangelical activities in and around Creaton. The final chapter relates to a young lacemaker belonging to a Particular Baptist community in Northamptonshire established by noted Evangelicals. Analysis of some of her published poems and hymns reveals them openly expressive of Evangelicalism.

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Van, Riemsdijk Tatiana Ilona Maria. "Time and property from heaven : wealth, religion, and reform in Chesapeake society, 1790-1832 /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9945689.

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Rodriguez, Hernandez Federico Guillermo. "Women in Diaconate Formation in the Archdiocese of Los Angeles." Digital Commons at Loyola Marymount University and Loyola Law School, 2021. https://digitalcommons.lmu.edu/etd/959.

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In the Archdiocese of Los Angeles, the wives of the married applicants, aspirants and candidates to the permanent diaconate are required to accompany their husbands during the process of formation. Currently, the formation program does not engage them fully. Since women cannot be ordained as deacons, they are not perceived as the intended recipients for the formation offered by the program. This study proposes an alternative vision and theological framework. The study affirms the full dignity of women as human beings created in the image and likeness of God and therefore, perfectly well suited to be icons of God as they minister to the Christian community and to the world. The study explores the ministry of notable women mentioned in the New Testament, particularly Mary the mother of God; Mary Magdalene; Mary of Bethany; the foreigner woman identified as a Syrophoenician in the Gospel of Mark and as a Canaanite in the Gospel of Matthew; the Samaritan woman at the well; Phoebe, introduced by St. Paul to the Romans as a Deacon and the women mentioned in the First Letter to Timothy in the middle of the author’s list of requirements for deacons. While remaining open to the possibility of women being admitted to the ordained permanent diaconate, this study aims at providing a theological and practical framework to make the diaconate formation program more meaningful and fruitful for the women in it. The ministry of women is as important and valuable as the ministry of men and formation for ministry is a good that ought to be made available to those who seek that formation. This proposal includes the modification of the vision, policies, procedures and curriculum of diaconate formation to make the formation of women an explicit and integral part of the program.

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Pakdil, Kesgin Sumeyye. "Profile of power: Muslim, Turkish women as political leaders." Diss., University of Iowa, 2016. https://ir.uiowa.edu/etd/3160.

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In this project, I profile politically active women in a Muslim society –more specifically in Turkey. I explore the question of how female leaders experience the influence of Islam in contemporary Turkish politics—has had on their understanding(s) of themselves, their public and private lives, their political philosophies and aspirations. In many places around the world, and in a variety of ways, women are constrained from fully participating in political life. The rationale for limiting women's opportunities in the political sphere is often rooted in religion. Religion, or some interpretations thereof, expects them to focus their energies and talents on the private sphere: society can grow and thrive only when women stay home and leave the business of politics to men. Religion, however, often gives women mixed messages about their roles and capacities. Many women take advantage of this ambiguity to interpret their relationship to the realm of politics in creative and sometimes surprising ways. It is important to examine religion's influence on women who are active participants in the public sphere. In this study, utilizing interviews conducted with female members of the Turkish parliament, I show the ways in which women have challenged both the state and religion in order to increase their social and political competence, power, and agency. I find that critical self-reflections of many politically astute Muslim women show that the influences of religion on their consciousness are complex and flexible. Women politicians' constraints in politics derive from cultural, traditional norms rather than religious origins. While some women appear to unconsciously conform to these constraints, majority –if not all, of the women politicians interviewed suggest ongoing efforts to tackle the impositions of the public and private spheres of life.

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Almeida, Bianca Daéb's Seixas. "Uma história das mulheres batistas soteropolitanas." Programa de Pós- Graduação em História da UFBA, 2006. http://www.repositorio.ufba.br/ri/handle/ri/11240.

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Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-17T17:19:50Z No. of bitstreams: 1 Dissertacao Bianca Almeidaseg.pdf: 865085 bytes, checksum: 31294fe7b2cef71068d3e19017044fa6 (MD5)
Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-24T11:32:59Z (GMT) No. of bitstreams: 1 Dissertacao Bianca Almeidaseg.pdf: 865085 bytes, checksum: 31294fe7b2cef71068d3e19017044fa6 (MD5)
Made available in DSpace on 2013-05-24T11:32:59Z (GMT). No. of bitstreams: 1 Dissertacao Bianca Almeidaseg.pdf: 865085 bytes, checksum: 31294fe7b2cef71068d3e19017044fa6 (MD5) Previous issue date: 2006
Este trabalho versa acerca de “Uma História das Mulheres Batistas Soteropolitanas” entre 1930 e 1960. Como sujeitos de nossa pesquisa, estão as mulheres da Comunidade Batista, no bairro operário de Plataforma e as mulheres de classe média-alta e alta da Comunidade Batista Sião, no bairro do Campo Grande. Pretendemos, com este trabalho, fazer um registro de análise histórica e social da participação dessas mulheres na construção do espaço eclesiástico, do lugar que ocupam e de como são forjadas suas prática e representações mediante o discurso religioso da denominação Batista sobre mulheres.
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Avila, Sandra. "Buddhism and its relation to women and prostitution in Thai society." FIU Digital Commons, 2008. http://digitalcommons.fiu.edu/etd/1343.

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The purpose of this research was to investigate how Buddhism affects the status of Thai women by (1) not directly addressing concerns regarding the sex trade industry, (2) not allowing for the legitimation of a bhikkuni sangha (community of higher ordained women) and (3) denying mae chis (5-9 precept nuns) access to education and other privileges. The study is significant from the standpoint of public health since there is a high rate of HIV/AIDS infection in Thailand, and also in regard to human rights because of the growing international interest in women's rights issues. This study is based on a review of key literature on the topic, along with observations and on-the-ground accounts of Thai Buddhism from travel opportunities to the country in recent years. The findings suggest that Buddhism contributes to the low status of women by defining how they are viewed based on Buddhist scripture and traditional Thai culture and by systematically failing to provide the same religious outlets for women that men are allowed.

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Srinivasan, Vasanthi. "Culture, religion and transition: The experience of Hindu women in Canada." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9840.

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Atanmo-Strempek, Doris Michelle. "No Longer Silent: African American Women Speaking Up on Depressive Symptoms and Religion." University of Akron / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=akron1405376037.

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Wood, Barbara Jean. "A comparison of attitudes on dying and death between women who are self identified and not identified with feminism, women without and with children and nonreligious women and religious women /." The Ohio State University, 1985. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487264603218249.

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White, Anne Maureen. "In the religion of women, Emily Spencer Kerby, Protestant social activist." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0021/NQ54818.pdf.

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James, Manon Ceridwen. "Women, identity and religion in Wales : a conversation in practical theology." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6195/.

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This study within Practical Theology explores the nature of the relationship between women’s identity and religion in Wales, using qualitative and literary methods and in particular poetry as a form of theological reflection. The thesis is structured as a theological ‘critical conversation’. Dialogue partners include Western feminist theologians and their claim that women find it difficult to assert an authentic self and also sociological and historical texts looking at religion, women and identity in Wales. Christianity has played a significant part in Welsh identity construction, particularly in creating a repressive self-image for Welsh women for political reasons. Women’s current perspectives were investigated through life-story interviews, memoirs and the poetry of Menna Elfyn. My own poetry also makes a significant contribution to the reflexive insights within this project, and is an innovative aspect of my methodology. Unlike the representation of women as silent and disempowered within Western feminist theology, Welsh women are resilient and have an empowering and operative stereotype, the Welsh Mam – Strong Woman. Welsh women are at a key stage of constructing a new identity, disconnected from religion and other restrictive influences of the past. I end with a call for the churches in Wales to attend to issues of stratification, stigmatisation, repression and power in order to facilitate the flourishing of women as well as be more effective in their mission.

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Blackwell, Chelsea Rebecca. "Dressed for Respect? An Investigation of Religiosity, Body Image and Modesty Among Christian Women." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1461168061.

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Bringa, Tone Rand. "Gender, religion and the person : the 'negotiation' of Muslim identity in rural Bosnia." Thesis, London School of Economics and Political Science (University of London), 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261186.

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Payne, Paulette Lavomme. "Hallelujah and Amen: the African-American reliious aesthetic and black women in the church of Jesus Christ of Latter-day saints in Southwest Atlanta, Georgia." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2009. http://digitalcommons.auctr.edu/dissertations/89.

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This study explores how racial and religious identities are impacted and subsequently reconciled among Black women who join the historically White Church of Jesus Christ of Latter-day Saints (LDS) in Southwest Atlanta, Georgia. This study was based upon the premise that the African-American religious aesthetic and the Black Church shape racial and religious identities. Therefore, identity reconciliation among Black LDS women who previously attended the Black church is jeopardized. A mixed-methods research approach was used to measure Black women’s ability to reconcile their racial and religious identities. The data gathered enabled the researcher to broadly determine the degree to which reconciliation is achieved among Black LI)S women. The researcher found that the diminutive presence of the African-American religious aesthetic in the LDS Church did not considerably influence identity reconciliation among Black LDS women . This finding is significant as it will help to inform future studies about identity reconciliation among Black people who join historically White religious institutions as well as the viability of the Black Church as a resource for spiritual and racial identity cultivation among Black people.

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Giacomuzzi, Andrea. "Constructing An Hyphenated Society: Women, Ethnocentrism, and Migration." Diss., The University of Arizona, 2005. http://hdl.handle.net/10150/195873.

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In this dissertation I explore the relationship between women, the state, and religious institutions in western Austria--the most conservative part of the country. The fall of the Iron Curtain triggered widespread fears of massive migration flows from Eastern Europe, and created strong sentiments against migrants, especially those from the East and South and led to a rise in ethnocentrism and xenophobia. Turks, who comprise the largest migrant population, are especially vulnerable to the resulting discriminatory practices and attitudes.The questions I posed focused on how Turkish women who have arrived since the economic boom of the 1980s, their children born in Austria, and women of pre-WWII Austrian ancestry deal with the challenges integration brings. Further, I examine the effect patriarchal, elitist discourse has on both Austrian and Turkish migrant women's self-perception, sociopolitical status and their worldviews.

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Drum, Mary Therese, and mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today." Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.

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This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish Filipino society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly womens sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual womens articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between womens influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manilas cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.

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Butcher-Winfree, Joy A. "Portraits of resiliency a qualitative study of appalachian christian women /." [Huntington, WV : Marshall University Libraries], 2009. http://www.marshall.edu/etd/descript.asp?ref=1015.

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Bayanpourtehrani, Ghazal. "Women, Fertility and Labor Market." OpenSIUC, 2011. https://opensiuc.lib.siu.edu/dissertations/366.

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In this dissertation research, the empirical analyses are developed to investigate the role of different factors on female's fertility decisions as well as female labor force participation. This research contains two major parts related to women: first, the impact of State Children Health Insurance (SCHIP) on female's fertility decision is examined. In 1997, Congress enacted the State Children's Health Insurance Program (SCHIP) to provide matching funds to states to provide health insurance for children who do not qualify for Medicaid. The implementation of SCHIP, however, differs across states. For example, some states provide SCHIP benefits to parents while others do not. Controlling for state and female characteristics, are women in states with more generous SCHIP benefits more likely to have children than are women in states with less generous benefits? After classifying state benefits as "generous" or "not generous" under different criteria, I do not find support that the type of SCHIP matters for future pregnancy decisions. Moreover, the association between pregnancy decisions and SCHIP do not change across ethnic groups, income levels, marital status, etc. Second, using a cross-sectional empirical specification, I examine whether female labor force participation (FLFP) in a cross-section of countries between 1985 and 2005 varies depending upon the religion practiced in these countries. I initially find that FLFP is lower in Muslim countries. However, the association between Islam and FLFP greatly diminishes once other controls are included in the regression, suggesting that Islam might not diminish FLFP as some have argued. Moreover, once these additional controls are included, the association between Islam and FLFP is similar to that between Catholicism and FLFP. Countries where Protestantism is prevalent or where no religion is practiced have higher FLFP. Besides, focusing on FLFP and using a panel data from 1980 to 2005, this study examines whether democratization is associated with subsequent labor force participation rates for women. I consider a panel to exploit the within country variation in political regimes and to employ country fixed effects that can control for cultural factors that influence both women's rights and political outcomes. We find a negative association between democratization (as measured by the Freedom House indices) and FLFP. Democratization appears to lower FLFP. Part of this finding stems from the decline in FLFP in former Communist countries. But the fall of Communism is not a complete explanation. Perhaps authoritarian regimes more generally pushed more people into the labor force to maintain higher output levels even when this was not optimal for individual households.

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Gallagher, Marjory D. "The common life: An element of apostolic institutions of women." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9874.

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In this work, the author explores the origins, development, understanding and praxis of the common life in apostolic religious institutes of women, and the evolution of related legislation. The dissertation attempts to bring together an understanding of the evolution of the common life, its place and meaning for apostolic religious institutes of women, the legislation regarding the common life, and the cultural and societal influences on the legislation and the life of the institutes. The first chapter presents an historical overview of the legislation regarding the common life, from the early days of the Church until and including the 1917 Code of Canon Law. The teachings of the Second Vatican Council constitute the heart of chapter two which analyzes the current legislation relevant to the common life, as well as its formulation, especially as it pertains to apostolic institutes of women. Particular attention is paid to Perfectae caritatis, section 15 (common life) and no. 8 (nature of apostolic institutes), and to selected canons addressing both these issues. Chapter three analyzes and interprets the response of North American apostolic women religious to the conciliar invitation to return to the sources. It traces the most salient efforts at both adaptation and renewal in the areas of the apostolate and the common life. It also points out certain trends which have affected both the understanding and the praxis of the common life. The fourth and last chapter analyzes and interprets implications for the future, in relation to balancing the requirement of the common life, the apostolic thrust of the institute, and the situations regarding membership which are affecting many institutes at present, and no doubt will continue to do so in the future. It recognizes the impact of societal and cultural attitudes, past and present, on both religious life and on ecclesiastical legislation. This chapter focuses on an interpretation of the common life more appropriate to the times and to the nature of apostolic institutes. Finally, some tentative revisions of certain canons are suggested.

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Egnell, Helene. "Other voices a study of Christian feminist approaches to religious plurality East and West /." Uppsala : Swedish Institute of Mission Research, 2006. http://catalog.hathitrust.org/api/volumes/oclc/64572178.html.

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Ramos, Robles Cristina. "Domestic Violence Against Women: Continuing the Struggle for Liberation." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/169.

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Iyer, Sriya. "Religion and the economics of fertility in south India." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/226114.

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Muula, Adamson 1972 Thomas James C. "The role of religion among women in the HIV epidemic in Malawi." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2842.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2009.
Title from electronic title page (viewed Jun. 4, 2010). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Epidemiology, Gillings School of Global Public Health." Discipline: Epidemiology; Department/School: Public Health.

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Collins, Jennifer Renee. "The Detrimental Effects of Organized Religion on Women in Lee Smith's Fiction." Digital Commons @ East Tennessee State University, 2002. http://etd-submit.etsu.edu/etd/theses/available/etd-0107102-135940/unrestricted/collinsj011502.pdf.

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Thesis (M.A.)--East Tennessee State University, 2002.
Vita. Originally published in electronic format. UMI number: 1408216. Includes bibliographical references (p. 98-102). Also available via the World Wide Web.

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Collins, Jennifer Renee. "The detrimental effects of organized religion on women in Lee Smith's fiction." [Johnson City, Tenn. : East Tennessee State University], 2001. http://etd-submit.etsu.edu/etd/theses/available/etd-0107102-135940/unrestricted/collinsj011502.pdf.

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Clark, Lauren. "Mormon women and the role of religion in obtaining relevant health care." Thesis, The University of Arizona, 1988. http://hdl.handle.net/10150/276791.

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Using the qualitative methodology of grounded theory, decision-making about health and illness situations was studied in a sample of six women members of the Church of Jesus Christ of Latter-Day Saints (Mormons). The purpose of the study was to identify the process used by Mormon women in deciding when to use available healing alternatives, namely self care, the laying on of hands, biomedical practitioners expertise, and social support networks. The identified process, called the "Mormon Woman's Decision-Making Road-Map to Health," is composed of the categories of Protecting Health, Diagnosing a Problem, Considering Possible Treatment Actions, and Evaluating Treatment Effectiveness. The process described in the Road Map to Health model is helpful to health care professionals who seek to understand and influence the health care decision-making of their clients.

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Turner, Sharon Kay Richey. "Bigger God, stronger women helping women expand their God imagery through art /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p075-0072.

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Amadio, Ruth. "An Investigation of Structural Conflict: Women in Leadership Across Denominations." Kent State University Honors College / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors162060399416394.

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Young, Lesa A. "The roles of patrician and plebeian women in their religion in the Republic of Rome." [Johnson City, Tenn. : East Tennessee State University], 2002. http://etd-submit.etsu.edu/etd/theses/available/etd-0717102-100824/unrestricted/YoungL073102.pdf.

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Kayser, Barbara J. "Politics or piety, the women of Pakistan." Thesis, Drew University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3615832.

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My dissertation is on how the combination of religious law and constitutional law in Pakistan affects the daily lives of the women living there. The time frame to be discussed is from Pakistan's inception as a country in 1947 through the most prominent regimes that changed the Constitutional law, i.e. to the mid 1980's. During this epoch, Pakistan adopted Shari'a Law (law based on the Islamic faith) into its constitution. By chronicling the historic development of Pakistan's Constitution, I will show a correspondence between the specific laws and amendments with the attrition of women's rights in Pakistan and the deterioration of the quality of their lives. Although, Shari'a Law is based on the teachings of Islam, I contend these laws run contrary to the traditions and directives of the sacred texts, the Qur'an, Hadith (recorded oral traditions), and Sunnah (habits and practices of the Prophet Muhammad). By tracing specific Shari'a laws back to their roots and investigate the circumstances that impact Pakistani women to ascertain if they indeed burden, restrict, and quite possibly, endanger the lives of Pakistani women, and furthermore, violate the principles taught by the Prophet Muhammad, who exhorted to his followers, "Be kind to your women." The Constitution of Pakistan claims it provides equal rights for its citizens by proclaiming all people are equal (Preamble of the Constitution #8). I argue that the oppression of women in Pakistan can be linked directly to the introduction of Shari'a Law into the Pakistani Constitution and Shari'a Law is being used to justify the poor treatment of women, but it is in fact a distortion of the teachings of Islam. Therefore, women's lack of civil rights in Pakistan is attributable to male chauvinism that is based in culture, rather than religion. What can be done to reconcile the gender discrimination in Shari'a Law with parity for all citizens stated by the Constitution?

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Willett, Elizabeth Ann Remington. "Women and household shrines in ancient Israel." Diss., The University of Arizona, 1999. http://hdl.handle.net/10150/288986.

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High infant mortality and short female life span threatened Israelite women, who were respected as household administrators and educators. The concept of a personal god first observed in second millennium BCE Mesopotamian texts and house shrines involved apotropaic measures against a malevolent goddess who sickened and stole newborn children. Protective blessing inscriptions and deemphasis on the sexual aspect of Israelite figurines indicate that the personal goddess Asherah's function in Israelite religion was connected with protection more than with fertility. Offering benches and incense burners that define semi-public cult rooms in Syria-Palestine accompany female figurines in Israelite houses at Tell Masos, Tell el-Far'ah, Beer-sheba, and Tell Halif. Eye amulets such as those from the eighth century Lachish houses as well as the large-breasted pillar-figurines reflect a long-standing Near Eastern tradition of using eye and breast motifs to protect against the evil eye and child-stealing demons. The figurines' occurrence with women's textile and food preparation implements in female domains indicates that women set up a household shrine with an Asherah figurine near an entrance. The figurines interpreted as votives that mean "this is me" or "this is you" represent a covenant relationship between the breast-feeding mother of a newborn infant and a nurturing and protecting female deity. Israelite women dedicated votive gifts to Asherah and burned incense or oil with prayers and incantations on a regular basis during the vulnerable neonatal stage of a child's life, or at signs of illness. Ancient and modern Near Eastern parallels attest that women burn incense and oil to invoke the presence of a deity they contract with for protection. Pronouncing the deity's name is essential, and in iconic cultures, visual images empowered by prayers form important parts of these rituals.

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Arimbi, Diah Ariani Women's &amp Gender Studies UNSW. "Reading the writings of contemporary Indonesian Muslim women writers: representation, identity and religion of Muslim women in Indonesian fictions." Awarded by:University of New South Wales. Women's and Gender Studies, 2006. http://handle.unsw.edu.au/1959.4/25498.

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Indonesian Muslim women???s identity and subjectivity are not created simply from a single variable rather they are shaped by various discourses that are often competing and paralleling each other. Discourses such as patriarchal discourses circumscribing the social engagement and public life of Muslim women portray them in narrow gendered parameters in which women occupy rather limited public roles. Western colonial discourse often constructed Muslim women as oppressed and backward. Each such discourse indeed denies women???s agency and maturity to form their own definition of identity within the broad Islamic parameters. Rewriting women???s own identities are articulated in various forms from writing to visualisation, from fiction to non fiction. All expressions signify women???s ways to react against the silencing and muteness that have long imposed upon women???s agency. In Indonesian literary culture today, numerous women writers have represented in their writings women???s own ways to look at their own selves. Literary representations become one group among others trying to portray women???s strategies that will give them maximum control over their lives and bodies. Muslim women writers in Indonesia have shown through their representations of Muslim women in their writings that Muslim women in Indonesian settings are capable of undergoing a self-definition process. However, from their writings too, readers are reminded that although most women portrayed are strong and assertive it does not necessarily mean that they are free of oppression. The thesis is about Muslim women and gender-related issues in Indonesia. It focuses on the writings of four contemporary Indonesian Muslim women writers: Titis Basino P I, Ratna Indraswari Ibrahim, Abidah El Kalieqy and Helvy Tiana Rosa, primarily looking at how gender is constructed and in turn constructs the identity, roles and status of Musim women in Indonesia and how such relations are portrayed, covering issues of authenticity, representation and power inextricably intertwined in a variety of aesthetic forms and narrative structures.

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Wiley, Marilyn. "Spirituality Among African American Christian Women Who Have Contemplated." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3218.

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The Centers for Disease Control and Prevention reported that African American women had the lowest recorded number of suicide completions among all ethnic and gender groups in the United States. In addition, the number of suicides among African American women continued to soar without a clear reason or understanding of their lowest completion rates. Further research in the area of spirituality among African American women may be critical in understanding why African American women's rates of completed suicides are statistically lower than other ethnic groups and how to prevent future rate increases. A phenomenological framework was used to examine the thoughts and opinions of African American Christian women on whether or not religion plays a vital part during the contemplation phase of suicidal ideations and on their reasons for living. The study explored the low rates of suicide completions among African American women from a religious and spiritual perspective. Fifteen African American Christian women who had contemplated suicide were recruited via flyers posted at a local church campus. Participants were individually interviewed about their lived experiences during suicidal behaviors. After the interviews were transcribed, data were coded by assigning numbers to common themes and placing the common themes into categories. The results indicated that among the small sample of 15 participants, religion and spirituality are highly considered as being a protective factor against repeated suicidal behavior, followed by family relationships, when compared to other reasons for living. The least likely protective factor was financial status. The findings suggest that spirituality can be used as a preventative measure to lower the risk of suicide completions among African American Christian women.

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Tecedeiro, Ana Rita Lobo Rabasqueira Lopes. "Estado, Religião e as Mulheres: O caso das Murshidat em Rabat." Master's thesis, Instituto Superior de Ciências Sociais e Políticas, 2019. http://hdl.handle.net/10400.5/19488.

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Dissertação de Mestrado em Antropologia
A presente proposta de investigação, enquadra-se no âmbito das políticas e narrativas reformistas associadas ao Islão, mais precisamente, do modo como o Estado concebe a necessidade de reforma religiosa, o papel que é reservado às mulheres nesse processo e a importância da educação na contenção de movimentos radicais islâmicos e da própria emancipação da mulher. Para tal, tomo como objeto de estudo o caso de Marrocos e as murshidat. Analisa-se o tema referente à questão das murshidat segundo o paradigma crítico, através de uma perspetiva desconstrutora de um padrão dominante no que respeita aos líderes espirituais do Islão e também da influência do Estado na reforma religiosa em Marrocos. Para tal, recorro à metodologia qualitativa, designadamente, a utilização de entrevistas, à etnografia virtual/digital que são complementadas com a análise documental e pesquisa bibliográfica. Coloco o Estado no centro desta análise, demarcando-se o trabalho da abordagem já amplamente explorada, do estudo da mulher islâmica a partir de um paradigma de submissão e até do ativismo das mulheres islâmicas, focando a sua própria agência e a importância da atuação das ONGs feministas no processo de emancipação das mulheres islâmicas. Privilegio o papel que foi concedido às murshidat, na luta contra o terrorismo e na luta por um Islão moderado, uma narrativa de certa forma singular, do Estado marroquino e do Rei Mohamed VI que alterou um padrão dominante no que respeita aos líderes espirituais marroquinos, construindo uma nova narrativa sobre o Islão e, paralelamente, dá-se atenção à relação da prática religiosa e do género, pretendendo-se assim perceber a sua relação com a inclusão das mulheres nos assuntos religiosos. Entende-se assim que o Islão é uma componente essencial da identidade marroquina e consequentemente das mulheres, que com as particularidades religiosas e culturais, têm a sua própria forma de posicionamento na sociedade marroquina.
The present research proposal for this project is intended to be within the framework of the reformist policies and narratives associated with Islam, namely, how the State conceives the need for religious reform, the role reserved for women in this process and the importance of education in containing radical Islamic movements and the emancipation of women. For this, I take as object of study the case of Morocco and the murshidat. It is intended to analyze the present theme concerning the issue of murshidat according to the critical paradigm, through a desconstructive perspective of dominant pattern regarding the spiritual leaders of Islam and also the influence of the state on religious reform in Morocco. For this, I use the qualitative methodology, namely the use of interviews, the virtual/ digital ethnography, that it is complemented with the documentary analysis and bibliographic research. I place the state at the center of this analysis by demarcating the project of the already widely explored approach, the study of Islamic women from a paradigm of submission and even the activism of Islamic women, focusing on their own agency and the importance of the role of feminists NGOs in the process of emancipation of Islamic women. The fundamental role of murshidat in the fight against terrorism and in the struggle for a moderate Islam, a somewhat unique crusade from the Moroccan state and King Mohammed VI, that altered a dominant standard for Moroccan spiritual leaders, constructing a new narrative on Islam and in parallel, on the relationship of religious practice and gender, in order to understand its relation to the inclusion of women in religious affairs. It is understood that Islam is an essential component of Moroccan identity and consequently of women, who with their religious and cultural particularities have their own form of positioning in Moroccan society.
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Dissertations / Theses on the topic 'Women and religion'

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