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Готові списки джерел за темами / Bible and feminism

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Добірка наукової літератури з теми "Bible and feminism"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 29 липня 2024

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Статті в журналах з теми "Bible and feminism"

1

Dzera, Oksana. "FEMINISM AND BIBLE TRANSLATION." Inozenma Philologia, no. 134 (December 15, 2021): 106–17. http://dx.doi.org/10.30970/fpl.2021.134.3515.

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The article considers the development of translation ideas as viewed from a gender-studies perspective. The author elucidates three lines of feminist approach towards the Bible, namely: its rejection as the book refl ecting the masculine bias; the application of gender critique in order to make manifest and subsequently deconstruct its patriarchal nature; the use of “depatriarchalizing principle” which lies in the close reading of the Bible in order to reveal its true meaning of equality. The last approach entails signifi cant implications and possibilities for translators who can make the Bible “inclusive” and its women visible. Key words: feminism, gender studies, Bible translation, inclusive language, depatriarchalizing principle, gender-neutral translation.

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2

Koosed, Jennifer L. "Reading the Bible as a Feminist." Brill Research Perspectives in Biblical Interpretation 2, no. 2 (May 4, 2017): 1–75. http://dx.doi.org/10.1163/24057657-12340008.

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This work provides a brief introduction to feminist interpretation of scripture. Feminist interpretation is first grounded in feminism as an intellectual and political movement. Next, this introduction briefly recounts the origins of feminist readings of the Bible with attention to both early readings and the beginnings of feminist biblical scholarship in the academy. Feminist biblical scholarship is not a single methodology, but rather an approach that can shape any reading method. As a discipline, it began with literary-critical readings (especially of the Hebrew Bible) but soon also broached questions of women’s history (especially in the New Testament and Christian origins). Since these first forays, feminist interpretation has influenced almost every type of biblical scholarship. The third section of this essay, then, looks at gender archaeology, feminist poststructuralism and postcolonial readings, and newer approaches informed by gender and queer theory. Finally, it ends by examining feminist readings of Eve.

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3

Gunawan, Lina. "Kesetaraan dan Perbedaan Laki-laki dan Perempuan: Kritik terhadap Gerakan Feminisme." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 288. http://dx.doi.org/10.33550/sd.v3i2.39.

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ABSTRACT: This article with a title: The Equality and Distinction Between Man and Woman: A Critique to the Feminist Movement", will firstly discuss about the feminist movement comprehensively and afterward itu will discuss about the feminist movement within Christianity, gender-equality issues, as well as the distinction between man and woman from the view of Christian feminism. After these, it will be discussed gender-equality issues and the distinction between man and woman from the perspective of Reformed theology. Then a critique to the feminist movement within Christianity will be discussed. The finding of this article is that the feminist movement within Christianity has indeed grown a better appreciation for the woman, especially in the equality between man and woman wich is a reality. The consequence is the authority of the Bible is accused by this Christian feminist movement. KEYWORDS: feminism, Christian feminism, equality, distinction, Reformed theology.

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4

Pinelli, Luca. "Moving Mothers of Women: Virginia Woolf Simone de Beauvoir, and Motherhood in Motion." Elephant and castle, no. 31 (December 30, 2023): 77–88. http://dx.doi.org/10.62336/unibg.eac.31.476.

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This article builds and expands on the notion that Virgin-ia Woolf and Simone de Beauvoir are the ‘mothers’ of sec-ond-wave feminisms. It comprises three interrelated move-ments. First, Simone de Beauvoir’s paraphrase of Woolf’s A Room of One’s Own is explored, in particular through the ‘myth’ of Judith Shakespeare. This movement naturally leads to a discussion of the women’s literature anthologies of the 1970s and 80s in the United States. An intermezzo attempts to show the inherent plurality of the category of ‘second-wave feminism’ by mapping Beauvoir’s trajectory in France, the United States, and Britain, beyond the rather long shadow of a feminism of difference. The third and final movement investigates the reception of Woolf and Beauvoir among second-wave feminist critics and activists through the notion of ‘feminist Bible’ and through that of matrilin-earity.By adopting an overtly transnational perspective, this article shows how the very idea of (intellectual) motherhood ought to be understood in its border-crossings and its movements across time, space, languages, and disciplines.

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5

Poythress, Vern S. "TWO HERMENEUTICAL TENSIONS IN EVANGELICAL FEMINISM." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 147–58. http://dx.doi.org/10.51688/vc6.2.2019.art4.

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This article shows that there are at least two key hermeneutical tensions in evangelical feminist interpretation of the Bible. The first hermeneutical tension concern the issue of readers' prejudices. Feminists remind us that readers are always disposed to read texts against the background of their own expectations, customs, and world views. And the second hermeneutical tension, namely the tension over the nature of the actual practices of the first century church. Evangelical feminists have tended to give different answers depending on the passage that they are interpreting. In sum, feminism in its hermeneutical principles alerts us to the role of reader prejudice and social background in understanding texts. KEYWORDS: Hermeneutic, feminist, prejudice, Christian

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6

Lee, Dorothy A. "Touching the Sacred Text: The Bible as Icon in Feminist Reading." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 249–64. http://dx.doi.org/10.1177/1030570x9801100302.

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This article proposes that the understanding of icons within Eastern Orthodoxy provides a model for feminist hermeneu tics in developing a poetics of sacred reading. The two major periods of icon dispute within church history are briefly reviewed (the icon controversies of the eighth and ninth centuries and the Protestant Reformation) and iconoclasm and iconophilia are discussed as competing yet ultimately complementary dynamics in theology. Christian feminism can acknowledge the value of both in understanding the place of the Bible avoiding either fundamentalist or expulsive readings of the text Icon-veneration has an important place, alongside iconoclasm (as distinct from icono-phobia), in developing a feminist biblical poetics.

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7

Jobling, David, and David Rutledge. "Reading Marginally: Feminism, Deconstruction and the Bible." Journal of Biblical Literature 116, no. 3 (1997): 527. http://dx.doi.org/10.2307/3266675.

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8

Barton, Mukti. "Revisiting BISFT Summer School 2000, Liverpool Hope University, ‘Dreams for a New Millennium: Dancing a Be-dazzling Future’." Feminist Theology 27, no. 3 (May 2019): 270–89. http://dx.doi.org/10.1177/0966735019829345.

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Mukti Barton’s 2000 paper, ‘The Skin of Miriam Became as White as Snow: The Bible, Western Feminism and Colour Politics’, reflected on interpretations of the story of Miriam and her sister-in-law Zipporah, that have focused mainly on Miriam becoming white, as indicative of the effect of colour politics on biblical hermeneutics. Updating that article, the focus was on Zipporah and the main text was again Numbers 12. What are the lessons for Feminist Theology?

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9

Singal, Youke L. "PARADIGMA ‘TEOLOGI FEMINIS’ YANG TIDAK RELEVAN DENGAN KETETAPAN TUHAN." Didache: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (July 2, 2022): 103–18. http://dx.doi.org/10.55076/didache.v3i2.51.

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The presence of feminist theology has shaken both the church and the general public. They assume that many men occupy positions and positions that are "more" than women, both in church, state and community organizations. Feminism was originally in the form of a "movement" turned into a "theological teaching" which interprets the contents of the Bible by strengthening and directing the existence of women, where this paradigm is different from the interpretation in general as a set of axioms. So this paper aims to highlight the feminist theological paradigm in terms of biblical provisions, by looking at and understanding empirically and biblical teachings. The writing method in this article is descriptive qualitative research with the field of contextual theology. The results of this study are first, women avoid the issues that raise that men are more powerful and or masters than women and women servants. Second, feminist theology will not be formed if women understand God's heart through the Word of God in the Bible. Third, the feminist movement has had a positive influence by opening the eyes of not only men but also women, that society needs this gender participation. Hadirnya teologi feminis cukup menggoncangkan gereja dan masyarakat umum. Mereka beranggapan orang laki-laki banyak menempati posisi dan kedudukan yang “lebih” dari perempuan, baik dalam organisasi gereja, Negara, dan masyarakat. Feminis awalnya berbentuk “gerakan” berubah menjadi “ajaran teologi” dimana menafsir isi Alkitab dengan menguatkan dan mengarahkan pada eksistensi perempuan, dimana paradigma ini berbeda dengan penafsiran pada umumnya sebagai ketetapan aksioma. Maka tulisan ini bertujuan menyoroti paradigma teologi feminis dari segi ketetapan Alkitab, dengan melihat dan memahami secara empiris dan ajaran Alkitab. Metode penulisan pada artikel ini adalah penelitian kualitatif deskripsi dengan bidang kajian teologi kontekstual. Hasil dari penelitian ini adalah pertama, perempuan menghindari dari isu-isu yang membesarkan bahwa laki-laki lebih berkuasa dan atau tuan dari perempuan dan perempuan hamba. Kedua, teologi feminis tidak akan terbentuk apabila perempuan memahami hati Tuhan melalui firman Tuhan Alkitab. Ketiga, gerakan feminis telah memberikan pengaruh positif dengan membuka mata tidak hanya laki-laki tetapi juga perempuan, bahwa masyarakat membutuhkan partisipasi gender ini.

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10

Roe, Joshua. "Kristeva: The Individual, the Symbolic and Feminist Readings of the Biblical Text." Text Matters, no. 4 (November 25, 2014): 132–44. http://dx.doi.org/10.2478/texmat-2014-0009.

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The aim of this study is to develop from Kristeva’s account of time and semiotics the conditions of possibility for a new approach to interpreting the Bible. This will be set against the background of feminist biblical criticism, beginning from Esther Fuchs’s assessment of deception. She bases her comparison on the concept of deceptiveness but I will argue, using Lacan, that the aporia of desire undermines this comparison. Through Kristeva’s framework of the phases of feminism it will be shown that Fuchs’s argument weakness lies in her presupposition of the determinate identities of men and women. By examining passages in Genesis it will be shown that such determined identities are also not easily found in the Hebrew Bible. Then by considering another feminist scholar, Alice Bach, it will be shown that overcoming identity requires a more nuanced approach. In the first version of “Women’s Time” Kristeva suggests that identities could be overcome through moving towards the individual but this also operates in the same structure of identity. In fact Kristeva appears to recognize this problem as when she republishes the essay she considers a different way forward. It will be instead suggested that a type of feminism that recognizes its own weakness is needed. This will be used to interpret Proverbs 31 but in doing so it will become evident that this alone lacks the potency to overcome the diffuse nature of the symbolic.

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Дисертації з теми "Bible and feminism"

1

Bueno, Michelle Negron. "Feminisms and sacred texts examining feminist approaches to the Bible /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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2

Rutledge, David. "Reading marginally : feminism, deconstruction and the Bible /." Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb372069687.

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3

Masuda, Masako. "Evaluation of feminist interpretive approaches to the Book of Ruth." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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4

Gillmartin, John Allan. "Text of errors an androcentric response to radical feminism /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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5

Heim, Joanne E. "Marginalized women feminist hermeneutics and pastoral praxis /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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6

Rego, Maria do Rosario. "Feminist hermeneutics women in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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7

Ashmon, Scott A. "Feminism and the major female characters of Exodus." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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8

Fifelski, Constance J. "A few bold women." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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9

Hill, Dawn Alicia. "Jesus and the two sisters of Bethany an analysis of feminist interpretation of Luke 10:38-42 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p004-0129.

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10

Guttler, Michele. "Towards a feminist hermeneutic of Mark 7: 24-30." Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/17075.

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Bibliography: pages 133-139.
Behind the overt sexism and racism exhibited in Mk7.24-30, lies a message of Liberation. This message of liberation is discerned through understanding the text as primarily reflecting its context of origin. This thesis argues that inherent in the bible is a message of liberation far all; and that this message has been lost through being written, redacted and interpreted, in a primarily androcentric environment. The task of this thesis is thus to discern whether this message of liberation is reflected in Mk7.24-30, and if so, to expose it and develop a feminist hermeneutic based on this understanding. Mark must be recognised as existing specifically as a text, and recognising its textual nature is crucial to understanding Mk7.24-30. This thesis holds that every text is shaped by the environment in which it in set and created, it is also shaped by the anticipated readers. In examining Mk7.24-3), the setting of the story is recognised as Palestine, and the audience for which it was written is seen to be the Roman Christians. Both Palestine and Rome are examined from a Historical Materialist perspective, in an attempt to discern ways in which the two environments contributed toward the shaping of the text. Once the text is recognised as primarily reflecting the dominant patriarchal ideology of the day, this thesis attempts to discern whether Mk7.24-30 contains a message of liberation. In reading the text from the perspective of the Syro-Phonoecian woman, and by examining the actions of both Jesus and the woman, we show how the text may indeed be liberatory to women, and all marginalised people, despite the harsh racist and sexist overtones.

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Книги з теми "Bible and feminism"

1

Cottrell, Jack. Feminism and the Bible: An introduction to feminism for Christians. Joplin, Mo: College Press Pub. Co., 1992.

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2

M, Russell Letty, ed. Feminist interpretation of the Bible. Philadelphia: Westminster Press, 1985.

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3

M, Russell Letty, ed. Feminist interpretation of the Bible. Philadelphia: Westminster Press, 1985.

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4

Jeyacīli. Peṇṇiyap pārvaiyil Viviliyam. Nākarkōvil: Kālaccuvaṭu Patippakam, 2006.

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5

Cottrell, Jack. Gender roles and the Bible: Creation, the Fall, and Redemption : a critique of feminist Biblical interpretation. Joplin, Mo: College Press Pub. Co., 1994.

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6

Luz, Ajo Clara, and Paz Marianela de la, eds. Teología y género: Selección de textos. La Habana: Editorial Caminos, 2003.

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7

H, Feigenson Emily, Marks Susan, and Weiss Andrea L, eds. Beginning the journey: Toward a women's commentary on Torah. [New York?]: Women of Reform Judaism, Federation of Temple Sisterhoods, 1998.

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8

Mercedes, Navarro Puerto, and Taschl-Erber Andrea, eds. The Bible and women: An encyclopaedia of exegesis and cultural history. Leiden: Brill, 2011.

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9

Fiorenza, Elisabeth Schüssler. Bread not stone: The challenge of feminist biblical interpretation. Boston: Beacon Press, 2002.

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10

College, Canadian Mennonite Bible, ed. Feminism and the Bible: A critical and constructive encounter. Winnipeg: Canadian Mennonite Bible College, 1994.

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Частини книг з теми "Bible and feminism"

1

Michaud, Mathilde. "Translating the Bible into English." In The Routledge Handbook of Translation, Feminism and Gender, 471–80. 1. | New York : Taylor and Francis, 2020. | Series: Routledge handbooks in translation and interpreting studies: Routledge, 2020. http://dx.doi.org/10.4324/9781315158938-41.

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2

Jasper, David. "The Bible and the Politics of Feminism." In Readings in the Canon of Scripture, 68–82. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1057/9780230376083_5.

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3

Whelan, Ruth. "‘Liberating the Bible from Patriarchy:’ Poullain de la Barre’s Feminist Hermeneutics." In Judaeo-Christian Intellectual Culture in the Seventeenth Century, 119–43. Dordrecht: Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-011-4633-3_7.

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4

Marchal, Joseph A. "Who Are You Calling a Eunuch?! Staging Conversations and Connections between Feminist and Queer Biblical Studies and Intersex Advocacy." In Intersex, Theology, and the Bible, 29–54. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137349019_2.

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5

Brenner, Athalya. "TIKVA FRYMER-KENSKY AND HER STUDIES IN BIBLE AND FEMINIST CRITICISM: AN ASSESSMENT." In In the Wake of Tikva Frymer-Kensky, edited by Steven Holloway, JoAnn Scurlock, and Richard H. Beal, 11–18. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463219185-003.

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6

Grant, Jacquelyn. "The Challenge of the Darker Sister." In Feminism And Theology, 302–11. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780198782469.003.0027.

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Abstract Theological investigation into the experiences of Christian Black women reveals that Black women considered the Bible to be a major source for religious validation in their lives. Though Black women’s relationship with God preceded their introduction to the Bible, this Bible gave some content to their God-consciousness. The source for Black women’s understanding of God has been twofold: first, God’s revelation directly to them, and secondly, God’s revelation as wit nessed in the Bible and as read and heard in the context of their experience.

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Ostriker, Alicia. "Judges, or Disasters of War." In Feminism And Theology, 34–40. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780198782469.003.0006.

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Abstract This powerful modern midrash (interpretation) on war in the book of Judges touches on several important themes in feminist literature, most obviously the subject of violence against women. The scene is a crisis centre for abused women run by a descendant of the judge and warrior Deborah. As we shall see, however, some victims are less equal than others. Just as liberation theology has been criticized for its failure to address feminist concerns, so feminism here is warned against creating its own insiders and outsiders. To avoid anticipating the chilling denouement of this short story, I shall observe merely that Ostriker, a distinguished poet and author of works of feminist Bible criticism, brings psycho logical depth and complexity to a figure who, in the Hebrew Bible itself, is little more than a cartoon.

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Brenner, Athalya. "The Hebrew God and His Female Complements." In Feminism And Theology, 155–74. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780198782469.003.0017.

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Abstract What do feminist Bible exegetes and archaeologists have in common? Both uncover remains and reconstruct whole worlds from fragments. Jewish and Christian commentators have spent two thousand years burying biblical women. Through her own scholarship and the widely read Feminist Bible commentaries she edits, Athalya Brenner has been a pioneer in the tasks of recovery and reconstruction. Here she takes on the challenging subject of God’s gender.

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Kariuki, Jane Wambui. "Theological Feminism in Africa." In Advances in Religious and Cultural Studies, 141–56. IGI Global, 2023. http://dx.doi.org/10.4018/978-1-6684-9721-0.ch009.

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Theological feminism in Africa has received mixed reactions from ecclesial church, male theologians and scholars. The objective of the paper is to examine the development of African feminist theology. To identify role played by the circle of concerned African women theologians in developing feminist theology. Further the paper evaluates key themes in African feminist theology. In addition, the study intends to demystify the oppressive gender ideologies in the bible. The study will contribute towards conceptualization of African feminist theologies in Africa. Further the study will contribute towards the extant literature and can be used for policy development and teaching, and curriculum development towards women theology and women empowerment.

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Chilcote, Paul W. "Methodist Women and the Bible:." In Faith and Feminism in Nineteenth-Century Religious Communities, 13–28. SBL Press, 2019. http://dx.doi.org/10.2307/j.ctvj7wmb2.6.

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Тези доповідей конференцій з теми "Bible and feminism"

1

Akpınar, Mustafa Eren. "Türkiye’deki Farklı Sektörlerden Reklamların Toplumsal Cinsiyet Eşitliği Bağlamında Analizi." In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctc.2021/ctc21.030.

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Ülkemizde özellikle son yıllarda sıklıkla tartışılan konular arasında yer alan toplumsal cinsiyet eşitliği kavramı ülke gündeminde de oldukça yoğun bir şekilde incelenen bir alan olma özelliğiyle karşımıza çıkmaktadır. Bundan kaynaklı olarak da kavramsal boyutuyla ilgili sıklıkla farklı tartışmalar doğabilmektedir. Hatta, toplumsal cinsiyet eşitliği günümüzde bile farklı disiplinlerle sıklıkla karıştırılabilmektedir. Buna en iyi örnek ise feminizm kavramının toplumsal cinsiyet eşitliği sanılmasıdır. Ancak sanıldığının aksine feminizm, toplumsal cinsiyet eşitliği ile aynı anlamı taşımamaktadır. Feminizm her ne kadar toplumsal cinsiyet eşitliği ile ilintili olsa da aslında tam olarak birbirlerini ikame eden terimler olmamaktadırlar. Fakat yine de birçok makale ya da araştırmada sanki aynı şeylermiş gibi anlatıldığına rastlanılabilmektedir. Ancak, özellikle son zamanlarda yapılan toplumsal cinsiyet eşitliği çalışmaları incelendiğinde, bu yanlış anlaşılmaların aşılmaya başlandığı gözlemlenmektedir. Aynı zamanda bu içerikler sayesinde de toplumsal cinsiyet eşitliği farkındalığı artmaya başlamakta ve sivil toplum kuruluşlarının, büyük markaların ve platformların desteğiyle de farkındalık her geçen gün daha da artmaktadır. Bu artışın en büyük göstergesi olarak da artık daha çok toplumsal cinsiyet eşitliği temelli reklamların üretilmesi ve bu konuyla ilgili ödüllerin verilmeye başlaması gösterilebilmektedir.Bu nedenle bu çalışma kapsamında 2019 Kristal Elma Ödül Töreninde Toplumsal Cinsiyet Eşitliği kategorisinde dereceye giren reklamlar literatür taraması ve göstergebilimsel analiz yöntemleri ile incelenerek ülkemizdeki toplumsal cinsiyet eşitliği hareketinin reklam ayağı ve ülkemizdeki toplumsal cinsiyet algısı üzerinden yorumlamalar yapılmaktadır.

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