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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Carney, Elizabeth D. "Argead Women and Religion." Karanos. Bulletin of Ancient Macedonian Studies 5 (December 15, 2022): 31–49. http://dx.doi.org/10.5565/rev/karanos.93.
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The studies on the relationship between religion and Macedonian monarchy have been mainly focused on male rulers. This paper tries to compile and analyse the evidence for Macedonian royal women. This article demonstrates the importance of public religion and patronage for those women through archaeological, epigraphical, and textual evidence. The corpus shows that religious affairs in Macedonia were necessarily entangled with political and cultural aspects, hindering straightforward conclusions about the range and evolution of the royal women in the public religion of Argead Macedonia.
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OH, Kyong-geun. "KOREAN SHAMANISM – THE RELIGION OF WOMEN." International Journal of Korean Humanities and Social Sciences 2 (November 1, 2016): 71–86. http://dx.doi.org/10.14746/kr.2016.02.05.
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Shamanism is one of the oldest religions that have existed around the world. But Korean shamanism is very exceptionally in the world, because it is monopolized by women. This article focuses on the main reasons for that state of affairs. Korean shamanism has never been accepted by the ruling class as an official religion. It was not supported by the elites of the society, so it has functioned only at the margin of culture and society. Confucian-patriarchy in the Joseon dynasty (1392-1897) was one of the main reasons why Korean shamanism became the religion of women. According to Confucian ideology there must be sexual segregation in the household, and it was extended even to ritual performances for the gods. Men satisfied their religious needs through Confucianism, but they completely excluded women from it. As women were excluded from Confucian ceremonies they needed to find a religion for themselves. The gods worshiped in shamanism and the shamanistic ritual itself were treated by the ruling class as coarse and vulgar, suitable only for people of lower classes and women. The gods in Korean shamanism are not providing people with noble ideals or dreams, they just support human beings by protecting them against bad luck and bringing them good luck. A Korean shamanistic ritual consists mainly of dances and singing. Shamans communicate with their gods in a trance induced by dancing vigorously. In the Joseon dynasty dominated by Confucian ideology it was very unsuitable for men.
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Yoon Jeong-ran. "State-women-religion: The Family Planning Program and Christian Women in the 1960s-1970." Women and History ll, no. 8 (June 2008): 59–91. http://dx.doi.org/10.22511/women..8.200806.59.
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Olademo, Oyeronke. "Women, Religion and Health Policy in a Nigerian Community." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 43–54. http://dx.doi.org/10.47963/ojorhv.v4i.351.
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Focusing in recent decades on the city of Ilorin, in Kwara State, southwest Nigeria, I propose to consider the interrelationships and tension between religious convictions and healthcare policy, as a case study for evaluating the status of women in the Nigerian polity. My resolve on this approach is informed by the pervasive religiosity of the Nigerian nation and by the minimal attention accorded religion in policy formation and Nigerian women. The correlation between philosophy and religion mandates the serious consideration of religion in policy formation and execution. One foremost example is the case of Kwara State’s health sector, especially noticeable in policies concerning child and maternal mortality. I intend to investigate the underlining principles among the people for certain practices that have presented serious challenges to health care policies and their implementation. While three major religions of Nigeria are adequately represented in Ilorin, Islam prevails over Christian and indigenous religions. Although the Islamic system of sharia is not practiced as the sole judicial system in Ilorin, Kwara State, the implications of sharia, which is practiced in conjunction with the civil justice system, for the status of women is apparent. An attempt will be made to proffer explanations and answers where applicable to critical questions. What is the role of religion in women’s identity formation? How does this role affect women’s status in the society and health programs in Nigeria e. g maternal and child health and education policies? How may an appreciation of the status of women in the religious sector affect their reception and utilization of official health policies? Are there mutual avenues that accommodate the religious identity of women and explicate health issues? How may religion serve as a prism for re-evaluating the state’s health care policy for women?
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Dhariwal, Ekta. "THE FEMALE: SILVER LINING IN JAINISM." International Journal of Advanced Research 11, no. 02 (February 28, 2023): 1141–44. http://dx.doi.org/10.21474/ijar01/16357.
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Religion and society are closely bound together in Indian entity. Among the widespread religions, Jainism has contributed some original ideologies to the world. Its most consequential aspect is that it has always respected the smallest of the insects among living organisms and this attitude extends even to the insentient world. It is a religion of phenomenal equality of all souls, termed Abvait in Shwetashwar Upnishad also, devoted to a recognising the rights of all leaving creatures. Therefore it is but natural for such a religion to cultivate an attitude of respect towards women. So not surprisingly, it accepts that women are equally important as men. Hence, this research paper mainly focuses on status of women in Jainism.
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Spyridon, Stefos. "Hinduism and Prosthodontic Treatment: A Review and a Clinical Report of a Hindu Menopausal Woman." Journal of Dental Problems and Solutions 9, no. 2 (December 9, 2022): 045–54. http://dx.doi.org/10.17352/2394-8418.000117.
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Hinduism is one of the world’s most populous religions. A matter in everyday dentistry is the use of products and materials that could limit dental treatment options because of religion. Menopause is a specific and critical period in a woman’s life when dental restorations or other dental procedures are needed. Some menopausal women face difficulty when performing dental care due to restrictions concerning their religion or vomiting symptoms. Religion and a hypersensitive vomit reaction in menopause may prevent the dental provider from choosing extended or complicated dental, mainly prosthodontic, treatment plans including bone grafts and dental implants, and consequently, these parameters can affect menopausal women’s quality of life. The purpose of this article is to review the current literature and to report a case of a 60-year-old Hindu menopausal woman, partially edentulous with an exaggerated vomiting reaction, focusing on successful clinical management using a simple but effective table salt technique for the gag reflex and proper fixed and removable prostheses design, as also to discuss how Hinduism affects the dental treatment plan, especially prosthodontic, because some products and their consistency used in dental implants and prosthodontics, are usually not acceptable due to this religion, affecting also menopausal womens’ quality of life. Because of the shift of population globally, the scientific community faces patients of different religions, faiths, traditions, and beliefs, and has to adjust socially to new conditions.
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Van den Brandt, Nella, and Sandra Wallenius-Korkalo. "Negotiating Religion." Temenos - Nordic Journal of Comparative Religion 56, no. 2 (December 21, 2020): 227–49. http://dx.doi.org/10.33356/temenos.79326.
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This article analyses the production of gendered subjectivities in contemporary cultural representations of women and girls belonging to conservative protestant communities in Northern and Western Europe. We take the recent work of the Finnish and Dutch female novelists Pauliina Rauhala and Franca Treur as our case study. We explore how their novels represent the negotiations of women and girls from conservative protestant faiths and traditions. Approaching the novels as narratives of sense-making, we focus on notions of creativity and imagination, and gendered embodied experiences. Our analysis thus sheds light on contemporary understandings of women in conservative religions in contemporary Northern and Western Europe.
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Anthony, Natalia. "Menstrual Taboos: religious Practices that Violate Women’s Human Rights." International Human Rights Law Review 9, no. 2 (October 24, 2020): 291–323. http://dx.doi.org/10.1163/22131035-00902003.
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Abstract Some world religions consider menstruation a taboo and impose different restrictions on menstruating women. This article argues that menstrual prohibitions based on religious grounds present a unique threat to women’s human rights. Although it is acknowledged that freedom of religion is an important human right, it is contended that, when it comes to a natural biological process like menstruation, it is the rights of women that must prevail in the clash between women’s human rights and freedom of religion.
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Kirkley, Evelyn A. "‘This Work is God's Cause’: Religion in the Southern Woman Suffrage Movement, 1880–1920." Church History 59, no. 4 (December 1990): 507–22. http://dx.doi.org/10.2307/3169146.
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As I began researching religion and woman suffrage in the South I asked a prominent historian of southern religion if he knew of any sources. I had assumed that religion and woman suffrage had an intimate relationship in the South, since historians have amply documented the close connection between southern religion and culture. After scraching his head for a moment, however, he commented dryly, “There really aren't any sources. That will be a short paper.” He went on to explain that religious arguments were seldom used in the struggle for woman suffrage, that natural rights ideology and the social benefits of moral women voting were more common defenses than ones based on Scripture. Even antisuffragists relied on the threat of black women voting and the superfluity of women voting when they were represented by their husbands at the ballot box more often than explicitly religious arguments.
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Guzevataia, Natalia. "Hindu past: women, religion, histories." Politics, Religion & Ideology 22, no. 1 (January 2, 2021): 126–29. http://dx.doi.org/10.1080/21567689.2021.1888542.
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Neitz, Mary Jo, Yvonne Yazbek Haddad, and Ellison Banks Findly. "Women, Religion, and Social Change." Contemporary Sociology 15, no. 4 (July 1986): 600. http://dx.doi.org/10.2307/2069302.
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Haddadi, Somayeh, and Mojtaba Zarvani. "Women; Iranian Literature and Religion." International Journal of Religion and Spirituality in Society 4, no. 1 (2014): 43–53. http://dx.doi.org/10.18848/2154-8633/cgp/v04i01/51083.
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Mullins, Mark, Akiko Okuda, Haruko Okano, and Alison Watts. "Women and Religion in Japan." Monumenta Nipponica 54, no. 2 (1999): 292. http://dx.doi.org/10.2307/2668357.
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Rouse, S. "Women, Religion and the State." Comparative Studies of South Asia, Africa and the Middle East 8, no. 1 and 2 (March 1, 1988): 54–58. http://dx.doi.org/10.1215/07323867-8-1-2-54.
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McPhillips, Kathleen. "Introduction: Women, Religion and Politics." Feminist Theology 23, no. 2 (January 2015): 109–10. http://dx.doi.org/10.1177/0966735014555627.
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Gravett, Sandie. "Book Review: Women and Religion." Interpretation: A Journal of Bible and Theology 55, no. 2 (April 2001): 210–12. http://dx.doi.org/10.1177/002096430005500229.
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Ludlow, Dorothy P., Yvonne Yazbeck Haddad, and Ellison Banks Findly. "Women, Religion and Social Change." Journal for the Scientific Study of Religion 26, no. 2 (June 1987): 268. http://dx.doi.org/10.2307/1385804.
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Stan, Lavinia, Diane Vancea, and Rodica Zaharia. "Women, religion and the war." Women's Studies International Forum 96 (January 2023): 102662. http://dx.doi.org/10.1016/j.wsif.2022.102662.
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Abergel, Daphne. "Women and Religion: "Mennonite Hmong"." Refuge: Canada's Journal on Refugees 6, no. 3 (February 1, 1987): 9. http://dx.doi.org/10.25071/1920-7336.41239.
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The Hmong of Laos, a traditionally animist and preliterate people, speak a Sino-Tibetan language and are culturally close to the Chinese. Due to their strategic location and scouting and fighting skills, the Hmong were singled out during the war in Indochina to collaborate with the CIA as front line guerrillas. The eventual assumption of power in 1975 in Laos of communist- backed Pathet Lao forces, resulted in increasing hardships and danger for those Hmong who had complied with the U.S. Army Special Forces. By 1980, more than 110,000 Hmong were forced to flee Thailand. Most Hmong from Thai refugee camps resettled in the U.S., France, Australia and Canada. The Mennonite Central Committee's (MCC) policy to aid sponsor cases like the preliterate and non- industrial Hmong resulted in a proportionately high influx of Hmong to Ontario; hence Kitchener-Waterloo (K-W) has been dubbed the "Hmong Capital" of Canada by immigration officials.
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Kang, Xiaofei. "Women, Gender and Religion in Modern China, 1900s-1950s: An Introduction." Nan Nü 19, no. 1 (August 4, 2017): 1–27. http://dx.doi.org/10.1163/15685268-00191p01.
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Over the last several decades, there has been a voluminous amount of scholarly literature about the transformation of women and gender, as well as about the reconstruction of Chinese religions in the context of twentieth-century Chinese modernity. The relationship and intersection of these two separated fields, however, remain uncharted territory. This essay is an introduction to three studies which address this lacuna. It places these writings in the existing scholarship on themes related to women, gender, and religion, and outlines the various ways in which they bring together the two hitherto disconnected facets of academic research on women and religion in the study of modern China, with a focus on the period from the 1900s to 1950s. Together they highlight the gender dynamics of the twentieth-century construction of Chinese religions, and forge new gendered understandings of Chinese modernity.
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Gupta, Juhi. "The Holy Exclusion: Religious Belief or Gender Bias? Strategies for the Embodiment of Gender Equality among Different Religions in Contemporary India." Journal of Education Culture and Society 13, no. 2 (September 27, 2022): 137–52. http://dx.doi.org/10.15503/jecs2022.2.137.152.
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Aim Religion in India continues to remain a male-bastion with men occupying positions of leadership in religious institutions and wielding inordinate control. Against this backdrop, this research analyses the recent emergence of women claiming their space in religion, with specific focus on decision making powers, accessibility to religious careers, and rights and entitlements to religious finances and accruements.
Methods The review made use of extensive and in-depth analysis off secondary sources of research and informative materials available, specifically on the subject matters of religion, women and modern feminist campaigns. Major sources utilized were newspapers articles, journal articles, scholarly research on related topics and court hearings and judgments of relevant cases.
Results The analysis reveals that there is clear progress by feminist movements in challenging inequality in religion, by demanding equal access to places of worship and questioning religious practices that exclude them. Women are calling out male leadership where they have abused their power under the guise of faith. Feminist movements are also demanding women’s participation in the financial endowments that accrues to religion. Women are also making determined entry into careers related to religion. The growing number of institutions that provide religious training to women are not only enabling women to take up priestly and other religious roles, but also equipping them to question patriarchal interpretation of scriptures.
Conclusion While the rising feminist movement towards obtaining equality within religion becomes quite apparent, one of the contributing factors could be the consistency of the judiciary in upholding the constitutional rights granted to women. Specifically, the Supreme Court, with its judgements and progressive interpretations of religious laws, has aided the women in their struggle. Since the questioning of patriarchal control of religious structures is happening almost parallelly across all major religions in India, it can also be theorised that there is a rising feministic consciousness that underpins the quest for religious equality and equal treatment.
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Afroogh, Mohammad reza, and Ali Reza Fahim. "The Status and dignity of Women in Islam and Hinduism." Journal of the Sociology and Theory of Religion 12, Extra-1 (April 10, 2021): 130–45. http://dx.doi.org/10.24197/jstr.extra-1.2021.130-145.
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The heavenly religions have spoken much about the creation of man and his place in the world of creation. The position of women in these religions, known as the revelation religions, is very high. In the ancient Hindus, woman was not dignified and regarded as much as men, although in the Upanishads the woman was intrinsically valued, and man and woman are half halves that complement each other. There is no legal difference between men and women in India today, and women can engage in political, economic, and cultural activities as men. In Hinduism, woman holds a high position as a mother, from the point of view of Hinduism, the ideal woman is a woman who loves her husband and provides his with comfort. But the Hindu girl is far less valuable than the Hindu boy, and many Hindus do not generally favor the girl child. From the Islamic point of view, men and women have equal value in terms of humanity, and no one has superiority over others in their humanity. But this does not mean that any physical and mental differences between the two are denied. The holy religion of Islam considers women the first and foremost task of marrying and raising children, by assigning specific duties to women that are commensurate with their type of creation, but at the same time permits women to adhere to the principles of a Muslim woman participate in the community and engage in social and economic activities.
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배인성. "Maria Stewart's record of Resistance - Focusing on Religion and the Pure Principles of Morality -." Women and History ll, no. 25 (December 2016): 159–96. http://dx.doi.org/10.22511/women..25.201612.159.
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Jahan, Mussarat. "Status of women in Pre and Post Islamic period: An analysis." Pakistan Journal of Gender Studies 3, no. 1 (March 8, 2010): 29–41. http://dx.doi.org/10.46568/pjgs.v3i1.367.
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"He created you (all) from a single person": (Al Qur'an,39:6) Since the creation of the universe socities have been divided on the basis of gender. Across all the religions these gender difference are prevalent. If we comopare the status of women in different religions, Islam is the only religion which designate a status to women that she deserve.
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Amin, Muhammad Fahrizal. "Amina Wadud: Pendekatan Hermeneutika Untuk Gerakan Gender." Al-Adyan: Jurnal Studi Lintas Agama 15, no. 2 (December 31, 2020): 237–54. http://dx.doi.org/10.24042/ajsla.v15i2.7040.
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Islam is a religon that very upholds of prestige and dignity every person without discriminate of gender, both men and women. However, as time goes by, the sculpture of religion becomes multi-commentation for praising certain gender and humiliating others. The gender inequality of social role is considered as divine creation, it means that everything comes from God. In contrast to the perception of feminist who considers the inequality as a social construction. The gender inequality of social role is still retaining under excuse of religion doctrine. Religion is involved to preserve conditions in which women do not consider themselves equal to men. It is possible that behind of this theological "consciousness" occurs anthropological manipulation that aims to establish a patriarchal structure, which generally harms women and benefits only certain classes of society. Looking at this paradigm shift, Amina Wadud is trying to boost the understanding that has deviated far from the Al Qur'an award on women.
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Cavaliere, Paola. "Women between Religion and Spirituality: Observing Religious Experience in Everyday Japanese Life." Religions 10, no. 6 (June 8, 2019): 377. http://dx.doi.org/10.3390/rel10060377.
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A large majority of Japanese people describe themselves as mushūkyō, ‘non-religious’, even though they participate in several religious-related cultural practices that socialize them to accept spiritual attitudes without the mediation of organized religion. This phenomenon fits well into the ‘spiritual but not religious’ formula of the contemporary Northern European and North American sociological debate, in which the ‘religion’ and ‘spiritual’ categories denote interdependent, although not always reciprocated, domains. Drawing upon two sets of qualitative data on women belonging to five religious organizations (Shinnyoen, Risshō kōseikai, the Roman Catholic Church in Japan, Sōga Gakkai, and God Light Association (GLA)), in this study, I argue that the religion–spirituality distinction not only fails to capture the empirical reality of contemporary Japanese religions, it also does not take into account new modalities of religious and spiritual experiences of people with such affiliations. Their experiences are expressed through the socio-cultural milieu and the language of religion and spirituality available to them in contiguous and complementary ways. In this respect, the aim of this article is to discuss such aspects of Japanese women’s religious and spiritual experiences that have often eluded scholars writing on Japanese religiosity in order to broaden the focus of reflection to include the mushūkyō aspect and the presumed religion–spirituality mismatch.
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Ulfah, Elisa. "Religious Identity Negotiation in Japanese-Indonesian Intermarriage." International Journal of Cultural and Art Studies 7, no. 1 (April 30, 2023): 30–40. http://dx.doi.org/10.32734/ijcas.v7i1.11682.
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This research is qualitative research using a life story approach. The informants of this study were seven Indonesian Muslim women and one Christian who married a Japanese man living in Japan. The study analyzes how religious identity is negotiated in the marriages of Japanese men and Indonesian women. The previous research informants were three Indonesian women who married Japanese people in Indonesia. The prior research indicates that all Japanese husbands follow the religion of their Indonesian wives. This study finds that all Japanese husbands, before marriage, follow the religion of their Indonesian wives. Still, after marriage, some continue to follow the informant's religion, while others return to their previous religion. Seven informants kept their religion, but one person converted to the religion of a Japanese husband. Two informants entered marriages with different religions. One informant who did not want to follow her husband's religion had a severe conflict because of the intervention of the informant's mother-in-law. Husbands generally do not question the religion of their wives, but disputes arise in cases where Japanese husbands adhere to a particular religion. The Indonesian wife's family and several Japanese husband's families also intervened in the religious negotiations. The religious change of Japanese men before marriage is initially more of a consideration for the smooth running of the marriage process. Research on intermarriages between Indonesians and Japanese is minimal. Research like this needs to be done because the number of intermarriages is increasing. This research brings valuable knowledge to prospective Indonesian and Japanese intermarriages.
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T, Vijayalakshmi. "Status of Women in Religious Construction in Tamil Nadu." International Research Journal of Tamil 3, no. 3 (July 22, 2021): 75–81. http://dx.doi.org/10.34256/irjt21310.
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Proto religion was formed to tackle the ghosts and excessive forces of nature. Women gender contributed to the proto religion in the form of goddesses and women priest and took equal participation as of men. But the situation has been changed and role of women gender in religion has been marginalized throughout different periods. The patriarchy has played a significant role to marginalize the women gender in religion and change the religion as a tool of patriarchy to oppress the women gender. Moreover patriarchy put women as watchdogs to implement the stringent inequalities on women in the present religion. This article tries to explore the patriarchycal strategies against the female gender in the present religion.
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Zuhdi, M. Nurdin. "Perempuan Dalam Revivalisme (Gerakan Revivalisme Islam dan Politik Anti Feminisme di Indonesia)." Musãwa Jurnal Studi Gender dan Islam 9, no. 2 (July 30, 2010): 237. http://dx.doi.org/10.14421/musawa.2010.92.237-257.
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Conversations about women will never cease to be discussed. Because of concerns about women's studies has always been an issue that attracts attention. But unfortunately, the conversation about women in Islam has always rested on the conclusion that Islam is less or even no female friendly. It has been proven in every blade of which is recorded by history in which the marginalization of women is still happening everywhere and in almost all fields, both in the workplace, in households, communities, cultures and even countries. Marginalization of women does not only occur in Islam alone, even going in the other major religions such as Christianity, Catholicism, Hinduism and Buddhism. And in conversation, every woman always on the contested positions, especially in the discourse of the Islamic revival movement that will be discussed in this article. Movement of Islamic revivalism has thought that leads to return to the teachings of religion. However, in the context of women who claimed to be returning to the teachings of religion is a house of women, ie. women returning to domestication. Here, the struggle against the rise of the women's movement into thinking clashed with the Islamic revival. This article tried to explain the thoughts and ideas of the Islamic revival movement and their implications for the progress and the rise of women in Indonesia.
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김충현. "The Role of Jeanne d’Albret in the French Reformation and the French Wars of Religion." Women and History ll, no. 23 (December 2015): 271–306. http://dx.doi.org/10.22511/women..23.201512.271.
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Mazid, Nergis. "Globalization, Gender, and Religion." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 100–103. http://dx.doi.org/10.35632/ajis.v19i4.1895.
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Globalization, Gender, and Religion: The Politics of Women's Rights inCatholic and Muslim Contexts began at the 1995 United Nations FourthWorld Conference on Women in Beijing (FWCW). At this event, Jane H.Bayes and Nayereh Tohidi witnessed conservative Catholic and conservativeMuslim groups unify around issues of sexuality, sexual orientation, andthe control of women's bodies. To understand the spectrum of opinions andbetter strategize the globalized women's movement in Catholic and Muslimcontexts, the editors brought together feminists from seven countries andone region to detennine how religious Catholic and Muslim women dealtwith their beliefs in equal rights, and contradictions in their religions and inthe official policy of their religious authorities.This book is divided into 10 chapters and contains an appendix that surveysthe historical expansion of Catholicism and Islam. The introductionprovides valuable information on how, since 1992, the Vatican has soughtto unify with conservative Muslims to counter challenges to their sharedreligious ideals of women's social roles. The following chapter, "WomenRedefining Modernity and Religion in the Globalized Context," is structuredto answer three fundamental issues about Catholicism and Islam:How they regard women, what historical similarities and differences existin their responses to modernity, and what is the position of women's religiosityand spirituality in social change and their agency in reshaping theparameters of modernity and religion. Ultimately, it gives a useful overviewof how Catholicism and Islam perceive women and especially gives a fairtreatment oflslam's uniqueness. Unlike Catholicism, Islam's lack of a singular,central, organized body makes it difficult to pinpoint the ideal femalearchetype. To find this ideal, the editors point to the Qur'an's prominenceas the word of God and refer to 4:34 which, by calling women the "charges ...
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Chisale, Sinenhlanhla S. "Sacred Spaces and Disability: African Women Theology of Disability as Pastoral Praxis." Studies in World Christianity 29, no. 1 (March 2023): 57–77. http://dx.doi.org/10.3366/swc.2023.0418.
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Generally, all religions in Africa including Christianity are numerically dominated by women, yet women experience exclusion and oppression in sacred spaces. This oppression and exclusion are worse for women and girls with disabilities due to the ableist theologies perpetuated in spaces of worship. This is enforced by the regulations that govern the physical structures and boundaries of spaces of faith. As a result, religious spatial politics is intertwined with how the body physically and spiritually conforms to the regulations of a certain religion. In conservative forms of Christianity, the regulations that govern the structures and boundaries are informed by the Mosaic law, in particular the Leviticus or holiness code that emphasises purity and holiness of the body. The naive hermeneutics of the holiness code is used to exclude a body with a disability from sacred spaces: the exclusion is visible for women and girls with disabilities, because of the feminisation of religion and ableist hermeneutics of religion. Written from an African women theology of disability approach, the aim of this article is to explore how women with disabilities negotiate their faith in ableist Christian spaces of worship and to describe African women theology of disability as a pastoral praxis that has a potential for promoting inclusion in Christian spaces.
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Joy, Morny. "Women’s Journeys in the Study of Religion." Journal of the British Association for the Study of Religion (JBASR) 19 (April 27, 2018): 56. http://dx.doi.org/10.18792/jbasr.v19i0.16.
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In 1995, Professor Ursula King published an edited volume, Religion and Gender. This volume comprised a collection of essays that had been presented at the International Association of the History of Religions (IAHR) conference in Rome, 1990. As such, it marked a milestone: it was the first published volume that featured work undertaken solely by women in the history of the IAHR. In her own Introduction, Professor King drew attention to a number of important topics, such as ‘gender’, ‘postmodernism’, that were being debated at that time. The volume remains a testament to Professor King, and her dedication to, as well as support of women’s scholarship in the discipline on the Study of Religions, and to what was then called Comparative Religion. A subsequent volume, edited together with Tina Beattie, Gender, Religion and Diversity: Cross Cultural Perspectives (2004), addressed more complex issues that had emerged in the intervening years. This later volume provided another platform from which to explore not only developments in gender, but a number of other crucial topics, including postcolonialism and globalization. In this essay, I propose to follow the effects of such issues as addressed or acknowledged by Professor King in her various works, as well as to examine the further expansion and qualification of these topics in more recent years. This essay will thus explore issues that have had a formative and even decisive influence on the way that women scholars in the Study of Religions today approach the discipline. I will look to certain of my own essays that appeared in Professor King’s edited volumes as well as essays by other contemporary women scholars in order to illustrate these developments.
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Borchgrevink, Kaja. "Agents of Change." Religion and Gender 9, no. 1 (July 24, 2019): 70–92. http://dx.doi.org/10.1163/18785417-00901014.
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Abstract This article examines the intersection of religion, gender and development through an analysis of religious practice and development engagement among women activists in two religio-political aid organizations in contemporary Pakistan. Situated on the margins of the mainstream aid and development field, these women are rarely conceded agents of development. Yet focusing on improving women’s position and wellbeing, their activities are similar to those of many other development NGO s. As part of religio-political movements advancing gender complementarity and segregation, women’s activism and conceptions of development reflect a particular intersection of religion, gender and class. A close read of women’s discourse and practice reveals how women interpret and appropriate Islamic teachings, local cultural practices, and global norms by balancing ideology and pragmatism. In the process of negotiating, upholding and resisting norms and practices, these activists can be seen as active agents of change in their local contexts.
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Greenhill Hannum, Gillian. "Keeping the Faith." Religion and the Arts 27, no. 1-2 (April 11, 2023): 1–14. http://dx.doi.org/10.1163/15685292-02701001.
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Abstract In many cultures, women are the “keepers of the faith,” despite the fact that masculine pronouns are often used to identify deity or deities in most of the world’s major religions. In addition, many foundational leaders of these faiths were male—Abraham, Moses, Jesus, Muhammed, and Siddhartha Gautama (the Buddha). This double issue of Religion and the Arts seeks to explore the ways in which contemporary artists who identify as women or are non-binary or third gender engage with spirituality, both in the context of different faith traditions and as unaffiliated spiritual seekers. The essays include: Scholarly explorations of contemporary artists’ engagement with religion and/or spirituality in the context of cultural roots; faith, religion and/or spirituality as a source of inspiration in art making for women artists, inclusive of trans and gender non-conforming people; relationships between religious traditions and gender fluidity as explored by contemporary artists; consideration of how women and gender non-conforming artists around the world are grappling with religiosity in their cultures and personal artistic practices; and the role of contemporary art made by women and/or gender-fluid artists in encouraging dialogue around religious belief.
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Santos, José Augusto Rodrigues dos. "MULHER E RELIGIÃO." Revista Relicário 7, no. 14 (June 27, 2021): 136–41. http://dx.doi.org/10.46731/relicario-v7n14-2020-176.
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Através da história, a religião tem sido uma força catalisadora para muitas das transformações mais marcantes em todas as sociedades. Como elemento de aculturação, a religião serviu como muleta psicológica e emocional para os espantos e medos que o homem experimentou pela sua incapacidade em entender as transformações do seu envolvimento. O divino emergiu com naturalidade na forma como o homem procurou entender o mundo. A mulher, raramente entrou no encontro do humano com a sua transcendência. Através dos tempos, o papel da mulher foi secundarizado, seja pelas suas particularidades biológicas, seja pelos papeis sociais que lhe estavam cometidos. Para essa segregação social da mulher a religião deu expressivo contributo. Hoje, a luta da mulher ainda passa, em algumas sociedades, pela assunção dos seus direitos fundamentais sonegados pelas regras morais intrínsecas a algumas religiões.
Palavras-Chave: Religião. Mulher. História.
Abstract
Throughout history, religion has been a catalyst for many of the most striking transformations in all societies. As an element of acculturation, religion served as a psychological and emotional crutch for the astonishment and fears that human kind suffered due to his inability to understand the changes in his involvement. The divine emerged naturally in the way man understood the world. The woman rarely entered the human encounter with his transcendence. Throughout the ages, the role of women has become secondary, either because of their biological particularities or because of the social roles that were committed to them. Religion has made a significant contribution to this social segregation of women. Today, the struggle of women still involves, in some societies, the assumption of their fundamental rights withheld by the moral rules intrinsic to some religions.
Keyword: Religion. Woman. History.
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Lelwica, Michelle. "The religion of thinness." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 257–85. http://dx.doi.org/10.30674/scripta.67400.
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This paper examines the almost religious-like devotion of especially women in pursuing the goal of a thinner body. The quest for a slender body is analysed as a ‘cultural religion’, which the author calls the ‘Religion of Thinness’. The analysis revolves around four observations. The first is that for many women in the US today, the quest for a slender body serves what has historically been a ‘religious’ function: providing a sense of purpose that orients and gives meaning to their lives, especially in times of suffering and uncertainty. Second, this quest has many features in common with traditional religions, including beliefs, myths, rituals, moral codes, and sacred images—all of which encourage women to find ‘salvation’ (i.e., happiness and well-being) through the pursuit of a ‘better’ (i.e., thinner) body.Third, this secular faith draws so many adherents in large part because it appeals to and addresses what might be referred to as spiritual needs—including the need for a sense of purpose, inspiration, security, virtue, love, and well-being—even though it shortchanges these needs, and, in the long run, fails to deliver the salvation it promises. Fourth, a number of traditional religious ideas, paradigms and motifs tacitly inform and support the Religion of Thinness. More specifically, its soteriology resurrects and recycles the misogynist, anti-body, other-worldly, and exclusivist aspects of patriarchal religion. Ultimately, the analysis is not only critical of the Religion of Thinness; it also raises suspicions about any clear-cut divisions between ‘religion’, ‘culture’, and ‘the body’. In fact, examining the functions, features, and ideologies embedded in this secular devotion gives us insight into the constitutive role of the body in the production and apprehension of religious and cultural meanings.
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Ishaque, Nausheen. "Violence Ritualized." SAGE Open 7, no. 1 (January 2017): 215824401770152. http://dx.doi.org/10.1177/2158244017701527.
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This article aims to undertake a study of The Holy Woman by Qaisra Shahraz in terms of how it brings forth the woman question by effectively reflecting on the dangerous chemistry of tradition and religion—a chemistry meant to legitimize ritualization of violence. This naturally entails discussion on the way tradition is made to conspire with religion against women with an exclusive theoretical underpinning of postcolonial feminism. The author has kept the focus of study limited to the issues of female sexuality, celibacy, and hijab. Evidently, the discussion dilates upon how religion is superseded by tradition. This unavoidably causes circumstances culminating in realities that stamp the destitute and dismay of women hailing from the third world postcolonial order.
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Robey, Molly. "World Religions and the College Girl: Secularism and New Womanhood in Elizabeth W. Champney's Three Vassar Girls Series." Religion & Literature 54, no. 3 (September 2022): 97–120. http://dx.doi.org/10.1353/rel.2022.a908575.
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ABSTRACT: This essay explores the intersections of religion, secularism, and feminism in the popular Three Vassar Girls series, written by Elizabeth W. Champney between 1882 and 1892. I argue that these novels illuminate the manner in which secular New Womanhood was configured in the context of the emerging science of world religions. That Champney's Vassar Girls participate in the construction of this world religions discourse is, in itself, notable, but more significant is the manner in which their comparative religious study is tied to their feminism. For the Vassar Girls, examining others' religious beliefs and practices ultimately confirms the universality of the liberal Protestant Christianity to which they subscribe. The women's Protestant spirituality—personal, transcendent, concerned with essences not things—informs and warrants their emancipation as women; through religious experience, the women feel called to lives of service, professional achievement, and independence. Their emancipation in turn serves to validate their belief in their own nondoctrinal Protestantism as the single universal, world religion. The Three Vassar Girls series allows us to see one way in which secular feminism was configured at the close of the nineteenth century, through an emerging world religions discourse that celebrated pluralism while presuming liberal Protestant spirituality. This essay aims to recover the work of a neglected, prolific writer of adolescent literature and to bridge important conversations taking place in Religious Studies and U.S. Literary Studies regarding secularism, the origins of Religious Studies, and women writer's engagement with religion.
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Shah, Nasreen Aslam, Muhammad Kamran, and Muhammad Nadeemullah. "An Analysis of the Status of Women in the context of the Life of the Holy Prophet( PBUH)." Pakistan Journal of Gender Studies 1, no. 1 (March 8, 2008): 21–35. http://dx.doi.org/10.46568/pjgs.v1i1.264.
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If we study the ancient history with respect to different civilizations, cultures and religions, it is clear that without a doubt human being developed and civilized themselves through those times. But with all that progress and acted civilized behaviour in their societies, there was no respect neither rights for the women none what so ever. When some of these claim to offer some limited freedom, it was never actually given to women, history is the witness of the animalistic behaviour of these so called civilizations and religions, let it be Greeks, Arabs, Christianity or Jews. Islam is the only religion which provides the whole system of life, laws and rights including women. The Holy Prophet (P.B.U.H) showed by his acts and ways that how a woman should be treated and what rights Islam gives them. Holy Prophet (P.B.U.H)He set the examples like his behaviour with his wives and daughter.