Bibliographies thématiques / Woman in religion

Littérature scientifique sur le sujet « Woman in religion »

Auteur : Grafiati
Publié le 27 juillet 2024
Mis à jour le 29 juillet 2024

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Articles de revues sur le sujet "Woman in religion"

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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 (28 novembre 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 Historical references to many female theologians are also found in all religions.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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Afroogh, Mohammad reza, et Ali Reza Fahim. « The Status and dignity of Women in Islam and Hinduism ». Journal of the Sociology and Theory of Religion 12, Extra-1 (10 avril 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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Kirkley, Evelyn A. « ‘This Work is God's Cause’ : Religion in the Southern Woman Suffrage Movement, 1880–1920 ». Church History 59, no 4 (décembre 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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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 (9 décembre 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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Ishaque, Nausheen. « Violence Ritualized ». SAGE Open 7, no 1 (janvier 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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Nugraheni, Prasasti Dyah. « THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS ». Law and Justice 4, no 2 (19 novembre 2019) : 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.

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Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law
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Willya, Evra. « HAK-HAK REPRODUKSI DALAM PANDANGAN ISLAM ». Marwah : Jurnal Perempuan, Agama dan Jender 11, no 1 (2 juin 2012) : 1. http://dx.doi.org/10.24014/marwah.v11i1.497.

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Woman always becomes an interesting topic to be discussed in religion. It is because of religion represents the way of life of mankind. It contains direct interconnected teachings with law and orders about the position and life of woman, both in worship and in particular relationship between man and woman, especially in terms of family relationships. During this, most of “the religious elite" are biased in understanding and interpretation of the religious texts in relation to women's issues, because they understand the religious texts literally, it seem to favor men over women. This paper discuss about reproductive rights in Islam. In Islam, woman and man are in the same position. It is stated clearly in both the Qur'an and the hadith.
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Santos, José Augusto Rodrigues dos. « MULHER E RELIGIÃO ». Revista Relicário 7, no 14 (27 juin 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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Handayani, Maya Rini. « RESPONS MASYARAKAT TERHADAP TWEET USTADZ FELIX SIAUW : ”LAYAKKAH WANITA BEKERJA MENDAPAT SEBUTAN SEBAGAI IBU?” ». Sawwa : Jurnal Studi Gender 11, no 2 (12 juin 2017) : 147. http://dx.doi.org/10.21580/sa.v11i2.1453.

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<p class="IIABSTRAK333">Islam is a perfect religion. A religion which is always honor a woman. In Islam there is no prohibition of a woman to work for a living, as long as follow the terms and conditions according to Islam. Ustad Felix Siauw once twote some statement which was associated with working mothers in his Twitter on 28 May 2013. The amount of the tweet is 25, but the spotlight later evolved into the conversation is tweet #22. It became viral since a working mother wrote an open letter to comment the tweet #22 . This article discusses the phenomenon of public response from various backgrounds and religions to the #22 tweet, and also comments and reasons of ustad Felix Siauw write that tweet.</p>
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Silva, Claudia Neves da, et Ana Karolina Celestino Soares. « THE LEGITIMATION OF WOMEN'S SUBALTERNITY IN CHRISTIANITY AND ISLAM ». PARALELLUS Revista de Estudos de Religião - UNICAP 15, no 36 (19 juillet 2024) : 209–20. http://dx.doi.org/10.25247/paralellus.2024.v15n36.p209-220.

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Religion is a system of doctrines and practices existing in all countries; an important system that guarantees and maintains social cohesion through the rationalization of the conception of the world and the behavior of men and women, in addition to determining and legitimizing the place of men and women in society. From these considerations, we aim in the article in question, to understand how Christianity and Islam reinforce and legitimize the subalternity of women. By reading the Bible and the Koran, books considered sacred by both religions, we highlight some passages that justify and reinforce the idea that a woman should be obedient and subservient to her husband. Thus, based on some passages from the Bible and the Koran, interpreted according to the perspective and interest of religious leaders, the woman must be submissive to her husband, since he was imbued with divine authority to command and direct the family.
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Thèses sur le sujet "Woman in religion"

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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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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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Kamoshida, Satoko. « A woman and a language : in the case of a Yiddish speaker in Israel ». Universität Potsdam, 2008. http://opus.kobv.de/ubp/volltexte/2008/2281/.

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McGee, Paula L. « The Wal-Martization of African American Religion : T.D. Jakes and Woman Thou Art Loosed ». Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/70.

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This dissertation is an ideological critique of the New Black Church model of ministry, with T.D. Jakes and Woman Thou Art Loosed (WTAL) as a case study. T.D. Jakes is an African American televangelist who pastors The Potter’s House, a supermegachurch in Dallas, Texas. He is the quintessential example of a New Black Church pastor—a religious entrepreneur with several successful faith brands. WTAL is by far his most successful brand. Unashamed of his capitalist success, with an empire estimated to be worth $100 million dollars, Jakes says that it is occupational discrimination for him not to reap the benefits of the American dream. This dissertation identifies what has happened to the brand and Jakes’s ministry as “the Wal-Martization of African American Religion.” As a theoretical concept, Wal-Martization speaks to both the ideology and process that explains the generational differences between the New Black Church and the Black Church. It also is indicative of the branding and storytelling at every level of representation of the New Black Church. Jakes and New Black Church pastors are successful because they blur the lines between sacred and secular when they combine their vocations of pastor and entrepreneur. In this dissertation, I propose a cultural studies approach and a two-fold theological method for scholars to study these popular preachers. The method combines James McClendon’s Biography as Theology and Paul Tillich’s definitions of theology and theological norm from Systematic Theology. The method is a collaborative effort between the academic theologian and preacher. The scholar uses Biography as Theology to study the preacher (Jakes), and the second part of the method, Brand as Theology and Theological Norm, is where the scholar uses qualitative research methods to study the brand (WTAL). I define theologies of prosperity as contextual theologies of empire on a continuum that affirm it is God’s will and a believer’s right to obtain health and wealth by using Scripture and rituals like seed-faith giving and positive confession. Because these popular preachers offer adherents existential explanations for suffering (health and wealth), and prescriptions for liberation, I describe theologies of prosperity as theodicy and contemporary liberation theology. However, unlike traditional liberation theologies, these theologies do not have a preferential option for the poor. Instead, Jakes and other New Black Church pastors only offer adherents a pseudo-liberation. In essence, the stories of liberation that Bishop Jakes tells in his brands do not actually empower women, ideologically these stories only encourage women to stay loyal to his brand, become covenant ministry partners, and to buy more products. Jakes and New Black Church pastors are from the Second Gilded Age, they encourage women to pursue individual success within an oppressive system. Similar to Russell Conwell and other celebrity clerics from the First Gilded Age, Jakes and these pastors inadvertently blame the victims for their poverty and for not reaping the benefits of the American Dream, which according to prosperity preachers is available to all.
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Raab, Kelley A. « When the priest becomes a woman : A psychoanalytic exploration of the significance of gender for the Catholic Eucharist ». Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7472.

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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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Flower, Jane. « Divining woman : the waterpourer's lineage ». Thesis, View thesis View thesis, 2001. http://handle.uws.edu.au:8081/1959.7/618.

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This thesis engages with the feminist argument that women need to create a culture of the female and rediscover female genealogy. The misogynistic, theological and philosophical narratives on Woman are deconstructed. Using the metaphor of divining as a tool for searching for a source the author seeks to discover the source of Woman, one not bound by male definition and control. In removing the stigma of Woman as 'misbegotten male' and cause of 'original sin' Woman's sexuality and spirituality are recognised. Female sex is acknowledged and the difference reframed so that male sex no longer holds the dominant position. Woman becomes Divine, and it is a divinity that signifies her earthly interactions in her spiritual, social and personal life. After the divining a female genealogy is created and the divine is drawn out in woman. The writing and analyses of Virginia Woolf and Luce Irigaray are drawn on to establish the basis of the research methodology. Creativity, myths, story, poetry, fiction and feminist analysis are used to find the woman hidden in traditional patriarchal rendering of history. This thesis is both a historical and autobiographical research taken within the context of the author's cultural influences. It is a transdisciplinary research within a set framework, concentrating on women's sexual and spiritual specificity. Greek and Celtic history, Wicca, Christianity and Buddhism are included, with an inclusive but not in-depth analysis of these traditions. The underlying theme of this thesis is women's disconnection from each other. In the author's personal story it concerns her mother, sister and herself. In the collective story it is about women's loss of their female genealogy and connection to their women's history.
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Roos, Beverley. « Women and the Word : issues of power, control and language in social and religious life ». Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/16636.

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Bibliography: pages 151-157.
The intention of this thesis is to offer a perspective on the current debate over women's place in Western religious institutions, i.e. the Judaeo-Christian tradition; and to provide a way of thinking about those issues which will lead to a positive, progressive and realistic vision of co-humanity, and a method of achieving it. The thorny battleground of the "women's debate", as it is inaccurately named, was not my original choice of thesis topic. A lifelong commitment to feminist principles has been matched with an equally lengthy wariness regarding society's attitude towards such matters. Also, the understandable obsession of South African religious studies departments, and journals, with the issue of racism has had the inevitable result of trivializing the related issue of sexism as secondary. The narrowness of such thinking has led to strange distortions, including the belief that evil can somehow be 'ranked' and that there can be a 'hierarchy' of oppression. My intentions changed during a search of religious publications and journals while completing a post-graduate assignment. It was abundantly apparent that the scale of the debate on women's place in religion was fast outstripping most other debates. However, it was not an area which had been treated locally with seriousness. It had unfolded into a comprehensive and highly contentious debate in North American and British campuses and religious institutions, and the proliferation of books and articles on the subject by not only theologians but also sociologists, anthropologists and linguists had greatly extended the platform and the level on which the debate was to be fought. It appeared that women working in many fields were laying claim to religion, and were engaging issues which had previously been left to the handful of articulate women working at least nominally within orthodox structures.
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Braga, Eliézer Serra. « Santas e sedutoras : as heroínas na Bíblia hebraica - a mulher entre as narrativas bíblicas e a literatura patrística ». Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-06052008-111605/.

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O objetivo desta dissertação é a análise, por meio de abordagem sócioliterária, da caracterização que a Bíblia Hebraica faz de três mulheres, ou grupos de mulheres, personagens de suas narrativas. Procurar-se-á entender seu comportamento sexual e sua moralidade em contraste com as exigências feitas sobre a mulher em partes desta mesma Bíblia, considerando-se a importância da mulher para as tradições da formação de Israel. Procurar-se-á também estabelecer algum contraste, ainda que superficialmente, entre o julgamento que faz o narrador bíblico quanto ao comportamento pouco ortodoxo destas mulheres e os pressupostos do judaísmo rabínico e dos primeiros pensadores do cristianismo e sua interpretação quanto a este tipo de comportamento feminino. Serão elas, as Filhas de Ló e sua relação incestuosa, Tamar, nora de Judá e sua prostituição, e a saga de Noemi e Rute no episódio da sedução de Boaz. A Bíblia Hebraica é a principal fonte de inspiração para as três religiões mais influentes e de maior capacidade de expansão no mundo desde o século II da E.C. (Era Comum). A formação sócio-cultural de grande parte do oriente e de todo o ocidente encontrou seus fundamentos nelas, as quais são: o Judaísmo, o Cristianismo e o Islamismo. Considerando-se a importância do comportamento social feminino para tais religiões, será importante procurar entender o que a Bíblia Hebraica tem a dizer sobre quais devam ser os valores que o fundamentam. As atitudes sociais são profundamente influenciadas pela maneira como se concebe a divindade. Sendo assim, torna-se extremamente relevante para o ocidente cristão, entender como, especialmente o judaísmo e o cristianismo, 6 interpretaram os textos bíblicos no que concerne às mulheres presentes nas narrativas bíblicas, para que se possa eliminar as diferenças e injustiças motivadas por interpretações religiosas equivocadas. Ao levar-se em consideração o notável \"androcentrismo\" dos autores, revisores e editores bíblicos, que segundo alguns críticos foi uma das marcas que caracterizaram sua religiosidade, determinando a forma como escreveram seus textos, e considerando-se ainda a misoginia na forma como ela se apresenta na arte da interpretação dos textos bíblicos até recentemente, é importante descobrir se a religiosidade cristã ocidental não está equivocadamente apoiada sobre fundamentos preconceituosos disfarçados de conceitos religiosos atribuídos à revelação divina, graças a interpretações até mesmo interessadas das intenções dos autores bíblicos com respeito à mulher.
The objective of this study is the analysis, by the socio-literary boarding approach, of the characterization that the Hebrew Bible mentions about three women, or women groups, characters of its narratives. Look foreword to figure out her sexual behavior and her morality in contrast with the requirements made on the woman in other parts of this same Bible, considering the woman importance for the traditions of the Israel\'s formation. It will be also looked foreword to find out some contrasts even superficially, between the judgment that makes the Biblical narrator as the apparent unorthodox behavior of these women and the rabbinical judaism arguments and the first thinkers of the Christianity and their interpretation such as, this kind of feminine behavior. Will they be Lot\'s daughters and their incestuous relation, Tamar, Juda\'s daughter-in-law and her prostitution and Noemi and Rute\'s saga in the episode of the seduction of Boaz. The Hebrew Bible is the main source of inspiration for the three most influential and growing religions in the world since second-century A. D. Part of the east and all through the west have found its socio-cultural basis in them, which are: the Judaism, the Christianity and the Islamism. Considering the feminine social behavior importance for such religions, it will be important to figure out what the Hebrew Bible has to say on which must be the values that bases it. The social attitudes are deeply influenced by the manner in how to conceive the divinity. Therefore, it becomes extremely relevant to the West christianity, to figure out, how especially the judaism and the Christianism 8 interpreted the Biblical texts with regard to the current women into the Biblical narratives, in order to eliminate the differences and injustices motivated by religious mistaken Interpretations. Taking in consideration the notable \"androcentrism\" of the authors, reviewers and Bible editors, witch according to some critics was one of the signs of their devotion, determining the way they wrote their texts, and considering still the misogyny that predominated the Biblical texts interpretation art up to now, it\'s important to find out if the West Christian devotion is not totally supported on a concealed prejudicial basis of religious concepts attributed to the divine revelation, thanks to the interested interpretations even though to the Biblical authors intentions regarding woman.
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Hartwell, Jeanette May. « Wisdom, strange or somewhere in between : in search of a real woman in the Book of Proverbs ». Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7593/.

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The focus of this study is the portrayal of the Strange Woman and the unnamed mothers and wives of Proverbs arguing for a realistic portrayal of these women within the book. Informed by a feminist approach it considers the impact of male-oriented reading strategies upon existing interpretation and attends to the way in which poetic parallelism and variant repetition create proverbial clusters which offer an alternative context for the interpretation of proverbs. The findings show, firstly, that current interpretations of women in Proverbs are unduly influenced by the portrayal of Wisdom, the Strange Woman and the Woman of Worth in the framework of chapters 1-9 and 31, rather than by the text itself. Secondly, women’s voices provide a possible source for material in the lectures of Proverbs 1-9 (along with the father), the poems of Proverbs 31, and as the narrator of the encounter with the Strange Woman in Proverbs 7. Thirdly, where mothers and wives are in focus, alternative interpretations can be offered which do not assess the character or behaviour of the woman, but rather focus on the son’s character and behaviour and its subsequent impact upon relationships with his parents, his wife and his own offspring.
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Livres sur le sujet "Woman in religion"

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India) "Women and Religion in India : Status and Quest for Liberation" (Seminar) (2015 Shillong. Woman, religion and liberation. Sous la direction de Kharchandy David Arnold editor et Synod College (Shillong India). Shillong : Synod College, 2016.

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Arvind, Sharma, dir. Today's woman in world religions. Albany : State University of New York Press, 1994.

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Meyer, Joyce. The Confident Woman. New York : FaithWords, 2006.

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Sharīʻatī, ʻAlī. Shariati on Shariati and the Muslim woman : Who was Ali Shariati ? for Muslim women : Woman in the heart of Muhammad, The Islamic modest dress, expectations from the Muslim woman, Fatima is Fatima, and Guide to Shariati's collected works. USA : ABC International Group, 1996.

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Teach, Woman ! Preach, Woman ! Inspirational Books Enterprise, 2023.

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Burke, Gary T. God's Woman Revisited : Women and the Church. Luminare Press, LLC, 2019.

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Oti, Patience. Unmasked Woman. Shekina Press, 2022.

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Johnston, David. Virtuous Woman. HigherLife Development Services, Incorporated, 2023.

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Oti, Apostle Patience. Unmasked Woman. Shekina Press, 2021.

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Woman, religion & spirituality in Asia. Pasig City, Philippines : Published and exclusively distributed by Anvil and Institute of Women's Studies, 2004.

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Chapitres de livres sur le sujet "Woman in religion"

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Sanders, Valerie. « The Anti-Feminist Woman and Religion ». Dans Eve’s Renegades, 160–98. London : Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24935-0_7.

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Hurd, James P. « The Amish Gemeinschaft Community : Pro-woman ? » Dans Religion and Men's Violence Against Women, 239–49. New York, NY : Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4939-2266-6_15.

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Ray, Arunima. « Thinking the Body, Figuring (the) Woman ». Dans Religion in South Asian Anglophone Literature, 92–103. London : Routledge India, 2021. http://dx.doi.org/10.4324/9781003158424-9.

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Leeming, David A. « White Buffalo Woman and Native American Medicine ». Dans Encyclopedia of Psychology and Religion, 2463–65. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200225.

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Leeming, David. « White Buffalo Woman and Native American Medicine ». Dans Encyclopedia of Psychology and Religion, 1–3. Berlin, Heidelberg : Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200225-1.

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Jay, Nancy. « Sacrifice as Remedy for Having Been Born of Woman ». Dans Women, Gender, Religion : A Reader, 174–94. New York : Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-04830-1_11.

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Dasgupta, Shamita Das. « (Un)Holy Connections ? Understanding Woman Abuse in Hinduism ». Dans Religion and Men's Violence Against Women, 371–82. New York, NY : Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4939-2266-6_23.

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Sechzer, Jeri Altneu. « Islam and Woman : Where Tradition Meets Modernity : History and Interpretations of Islamic Women’s Status 1 ». Dans Sociology of Religion, 304–11. 3rd Edition. | New York : Routledge, 2018. | Revised edition of Sociology of religion, c2011. : Routledge, 2019. http://dx.doi.org/10.4324/9781315177458-26.

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Shabadi, Kalyani. « Speaking Our Gendered Selves : Hinduism and the Indian Woman ». Dans Gender and the Language of Religion, 257–69. London : Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230523494_15.

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Westfield, Nancy Lynne. « The Foolish Woman Grows Angry Because They Teach Her : Influences of Sexism in Black Church Worship ». Dans Black Religion and Aesthetics, 37–52. New York : Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230622944_3.

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Actes de conférences sur le sujet "Woman in religion"

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

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?
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MEKKI, Hayat. « The Religious Role of the Saqifah in Preserving the Sanctity of Desert Women through the Experience of the Mystic Isabelle Eberhardt ». Dans I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-15.

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The appearance of the saqifah in the neighborhoods of the Palace's Beavers in Algeria, exactly in Bechar, influenced Religious factors, which appeared in its narrow and dark passages, Which was created to connect the neighborhoods and the ancient mosque, In addition to the fact that it was set up when it entered a retreat of Sheikh Muhammad bin Abi Zayan was alone in it to worship, reading the Quran, and praying the night, Women also used to gather inside the shed to go and perform Tarawih prayers, Preserving the religious system recognized inside the palace, Without prejudice to the sanctity of the Sahrawi woman and carrying out her religious duties towards her Islamic religion in society.
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Andrade, Ana Beatriz Pereira de, et Giulia Muñoz Gushikem. « The Hijab And The Muslim Woman : a relation between freedom, fashion, and religion ». Dans 9th Conference of the International Committee for Design History and Design Studies. São Paulo : Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/despro-icdhs2014-0124.

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Guettaoui, Amel, et Ouafi Hadja. « Women’s participation in political life in the Arab states ». Dans Development of legal systems in Russia and foreign countries : problems of theory and practice. ru : Publishing Center RIOR, 2021. http://dx.doi.org/10.29039/02061-6-93-105.

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The level of political representation of women in different legislative bodies around the world varies greatly. The women in the Arab world, is that as in other areas of the world, have throughout history experienced discrimination and have been subject to restriction of their freedoms and rights. Many of these practices and limitations are based on cultural and emanate from tradition and not from religion as many people supposed, these main constraints that create an obstacle towards women’s rights and liberties are reflected in the participation of women in political life. Although there are differences between the countries, the Arab region in general is noted for the low participation of women in politics. Universal suffrage has become common in most countries, but there are still some Arab women who are denied such rights. There have been many highly respected female leaders in Arab history, such as Shajar al-Durr (13th century) in Egypt, Queen Orpha (d. 1090) in Yemen. In the modern era there have also been examples of female leadership in Arab countries. However, in Arabic-speaking countries no woman has ever been head of state, although many Arabs remarked on the presence of women such as Jehan Al Sadat, the wife of Anwar El Sadat in Egypt, and Wassila Bourguiba, the wife of Habib Bourguiba in Tunisia, who have strongly influenced their husbands in their dealings with matters of state. Many Arab countries allow women to vote in national elections. The first female Member of Parliament in the Arab world was Rawya Ateya, who was elected in Egypt in 1957. Some countries granted the female franchise in their constitutions following independence, while some extended the franchise to women in later constitutional amendments.
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Porcu, Daniela. « Trust, Mystery, Love and The Search for Wholeness Stories of Transference and Countertransference in The Gospels ». Dans 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.012.

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Abstract The purpose of this presentation is to contribute to the archetypal aspects of the transference and the countertransference through an exploration of the Christian imagery, strengthening the relationship between religion and analytical psychology. C.G. Jung thought that the transference had a key role in the healing process, allowing the doctor to take over the patient’s suffering, so it can be shared, explored creatively, and integrated into consciousness. He believed that this type of relationship could also have archetypal aspects beside personal ones, triggering projections such as the saviour complex on the side of the patient and identifications with the wounded-healer on the side of the therapist. Building on Jung’s and the post-Jungians’ insightful remarks, this presentation will investigate the transference dynamics in the stories of the Gospel, drawing parallels between the analytic couple on the one hand and Christ and his community on the other. In particular, it will focus on aspects such as trust and mystery, love that heals and the endless search for wholeness, considering both episodes of healing and spiritual rebirth, like The Bleeding Woman, and of preaching and revelation, like The Road to Emmaus. KEYWORDS: gospel, transference, analytical psychology
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Rafiq, Aayesha. « Religion, Women & ; Hermeneutical Shifts ». Dans International Conference on Social science, Humanities and Education. Acavent, 2018. http://dx.doi.org/10.33422/icshe.2018.12.83.

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

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Rathnayake, Kamini. « Sri Lanka, its Laws and its Women : Feminist Jurisprudence Views Law as a Subversive Site for Women ». Dans SLIIT International Conference on Advancements in Sciences and Humanities 2023. Faculty of Humanities and Sciences, SLIIT, 2023. http://dx.doi.org/10.54389/uqzf6962.

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Patriarchal laws of a country subject women to various degrees of oppression owing to socially constructed institutions. Sri Lankan women continue to struggle with socio-economic, political, and cultural issues that marginalise them, as different social structures, classes, castes, customs, religions and societal behaviours influence, control and suppress them. In this background, the Sri Lankan judicial thinking is dominated by the sameness approach to equality that ensures ‘gender neutral’ laws. And feminists argue that this ‘neutrality’, is simply a male-standard. In this explanatory investigation, this paper questions this ‘male-standard’ and ‘asks the woman question’ to provide insight to the question; Does Sri Lankan Law serve as a Subversive Site for Women? Through this inquiry, it deduces that, taking a difference approach to achieve substantive equality by understanding positionalities and intersectionalities of women in patriarchal societies shall inhibit the contribution of a country’s laws to create a subversive site for its women.
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Zineb, BOUSSAID. « Suspicions about Women's Rights and Their Status in Islam Comparison between Islamic Discourse and Legal Covenants ». Dans I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-20.

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There is no doubt that the world today is more interested than ever in the discourse of human rights that sheds light on the covenants and legal charters that govern this domain. Besides that, women are the pivotal pillar of the society; consequently, they are the primary concern in the human rights discourse of different generations. Subsequently, their personal, cultural, political, financial and social rights are recognized; furthermore, their rights are strengthened by official charters . Despite the fact that no one can deny the positive aspects of the human rights discourse related to the role and the status of women in society by spreading human rights awareness and building a strong relationship between men and women based on human considerations; nevertheless, real life is another world, it is paradoxical, declarations and covenants advocate for women’s rights, at the same time women suffer from violence, disrespect, and discrimination. In the era of rights, cultural openness, technological revolution and economic development, women are threatened more than ever by other ways of violence that directly target the natural instinct and the moral values by spreading abnormalities such as homosexuality and gender reassignment. These acts can also be seen in official discourses and adopted by official organizations and governments profiting from the lack of the moral discourse that should be undertaken by the monotheistic religions especially the Islam. Moreover, the human rights discourse accuses the religious discourse of violating women’s rights and raises a number of suspicions around it. This leads us to question the credibility and the effectiveness of the human rights discourse? And to look for the alternatives that the Islamic discourse can offer in order to remove all the suspicions raised around it. These are questions that I try to answer through this article by elucidating the essence of the Islamic discourse that works for spreading values and also to reply on the suspicions that have been raised about the status of women in the Islam. I decided to follow these steps: Introduction: defining the problem and determining the outlines. First: Instinct is a guide to family values and drawing up the relationship between men and women. Second: Polygamy. Third: Guardianship and Alimony responsibility for the family. Fourth: Guardianship in the Islamic marriage contract. Fifth: Females decrease in religion and mind. Sixth: The male has the equal of the portion of two females. Conclusion.
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Aparecida Pires, Joyce. « Gender justice and religion : Lutheran women in Brazil ». Dans The 6th International Conference on Modern Approaches in Humanities and Social sciences. Acavent, 2023. http://dx.doi.org/10.33422/6th.icmhs.2023.03.004.

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Rapports d'organisations sur le sujet "Woman in religion"

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

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This volume is part of the Intersections series which explores how the intertwining of gender, religious marginality, socioeconomic exclusion and other factors shape the realities of women and men in contexts where religious inequalities are acute, and freedom of religion or belief is compromised. This volume looks at these intersections in the context of Iraq. Its aim is to amplify the voices of women (and men) whose experiences of religious otherisation have accentuated the impact of the intersections of gender, class, geography and ethnicity. At time of publication, in December 2022, the country is going through a particularly turbulent phase, prompting some to wonder why now? Isn’t it bad timing to focus on the experiences of minorities, let alone inter- and intra-gender dynamics? Iraq is caught in the middle of geo-strategic struggles of tectonic proportions but this is all the more reason to understand the dynamics of micro-politics through a gender-sensitive lens. Doing so sheds light on the interface between global, regional and local power struggles in tangible and concrete ways.
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Iffat, Idris. Use of Online Space in Pakistan Targeting Women, Religious Minorities, Activists and Voices of Dissent. Institute of Development Studies, mars 2022. http://dx.doi.org/10.19088/k4d.2022.071.

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There is ample evidence that online hate speech in Pakistan is directed against women, religious minorities, journalists, voices of dissent and activists. The targeting of many of these groups is an expansion online of the traditional hostility and abuse they face offline. However, the internet has made such abuse easier and online hate speech is growing as internet use rises in the country. Those responsible vary somewhat: women and religious minorities are typically targeted by religio-political parties and their followers, while journalists and activists are often targeted by government/the military. In all cases, online hate speech can have a serious offline impact, including physical violence, and restrictions on people’s freedom/ability to work/post online. This review, looking at online hate speech in Pakistan in relation to particular groups, draws largely on reports by think-tanks/NGOs as well as media articles and blogs. Relatively little academic literature was found on the subject, but grey literature was quite extensive, especially on certain religious minorities (Ahmadis) and women.
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Suleman, Naumana. Experiences of Intersecting Inequalities for Christian Women and Girls in Pakistan. Institute of Development Studies (IDS), décembre 2020. http://dx.doi.org/10.19088/creid.2020.013.

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In Pakistan, where gender-based discrimination is already rampant, women and girls belonging to religious minority or belief communities face multiple and intersecting forms of discrimination over and above those faced by an average Pakistani woman and girl. This policy briefing shares findings from a study on the situation of socioeconomically excluded Christian women and girls in Pakistan. During the research, they discussed their experiences of different forms of discrimination, which predominantly took place within their workplace (largely sanitary, domestic and factory work) and educational institutes, particularly in government schools. They described being restricted in their mobility by their families and communities who are fearful of the threats of forced conversion, and both poor and affluent women relayed experiences of harassment at healthcare and education facilities once their religious identity is revealed.
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Idris, Iffat. Promotion of Freedom of Religion or Belief. Institute of Development Studies (IDS), janvier 2021. http://dx.doi.org/10.19088/k4d.2021.036.

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

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Yazidi women in Bashiqa and Bahzani. Yazidi women in Bashiqa and Bahzani today are still living through the trauma and consequences of the genocide committed by the Islamic State (ISIS). In addition, they face a range of further challenges as marginalised women from a minority religion. While more Yazidi girls and young women are progressing in education, harmful social norms, customs and practices – originating from both wider Iraqi society and the Yazidi community itself – create barriers for Yazidi women who want or need to work outside of the home, access healthcare or engage in public life. Widows and divorced women face specific challenges as they are seen as without male protection. Yazidi women also face the stigma that comes from being a former captive of ISIS, and the discrimination that comes from being judged an “infidel” due to their religion.
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Tadros, Mariz. Violence and Discrimination against Women of Religious Minority Backgrounds in Pakistan. Institute of Development Studies (IDS), novembre 2020. http://dx.doi.org/10.19088/creid.2020.003.

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The theme of this special collection of papers, the lived experiences of women who belong to religious minorities, has been a blind spot both in international development policy engagement and in much of the international scholarship on women, security and peace. Women who belong to religious minorities, who are socioeconomically excluded and are vulnerable to multiple sources of gender-based violence in Pakistan seem to have fallen through the cracks of the ‘leave no one behind’ agenda. The aim of this volume is to shed light on the day-to-day experiences of women and their families who belong to the Ahmadiyya, Christian, Hindu and Hazara Shia religious minorities in Pakistan. Each of the papers in this collection exposes the complexity of the intersections of gender, class and religious marginality in shaping the realities for women from these religious minorities.
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Shammo, Turkiya, Diana Amin Saleh et Nassima Khalaf. Displaced Yazidi Women in Iraq : Persecution and Discrimination Based on Gender, Religion, Ethnic Identity and Displacement. Institute of Development Studies, décembre 2022. http://dx.doi.org/10.19088/creid.2022.010.

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

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This CREID Policy Briefing provides recommendations to address the marginalisation and discrimination experienced by Assyrians in Iraq. Assyrian women and men face different challenges and barriers due to the gender roles and norms within their own community and in wider Iraqi society. Assyrian women’s daily lives are shaped by intersectional discrimination on the grounds of their gender, religion, language and national identity. Targeted action is needed to address the specific inequalities they face.
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Sarhan, Faiza Diab. Sabean-Mandaean Women and Religious and Ideological Conflict in Iraqi Society. Institute of Development Studies, décembre 2022. http://dx.doi.org/10.19088/creid.2022.019.

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Sultan, Sadiqa, Maryam Kanwer et Jaffer Mirza. A Multi-layered Minority : Hazara Shia Women in Pakistan. Institute of Development Studies (IDS), décembre 2020. http://dx.doi.org/10.19088/creid.2020.011.

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Shia account for approximately 10–15 per cent of the Muslim population in Pakistan, which has a largely Sunni Muslim population. Anti-Shia violence, led by extremist militant groups, dates to 1979 and has resulted in thousands killed and injured in terrorist attacks over the years. Hazara Shia, who are both an ethnic and a religious minority, make an easy target for extremist groups as they are physically distinctive. The majority live in Quetta, the provincial capital of Balochistan in central Pakistan, where they have become largely ghettoised into two areas as result of ongoing attacks. Studies on the Hazara Shia persecution have mostly focused on the killings of Hazara men and paid little attention to the nature and impact of religious persecution of Shias on Hazara women. Poor Hazara women in particular face multi-layered marginalisation, due to the intersection of their gender, religious-ethnic affiliation and class, and face limited opportunities in education and jobs, restricted mobility, mental and psychological health issues, and gender-based discrimination.
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