Статті в журналах: "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.

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.

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.

4

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

5

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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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.

7

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?

8

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.

9

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.

10

Zimbrick-Rogers, Emily. "Book Review: The Bible and Feminism: Remapping the Field." Anglican Theological Review 101, no. 2 (March 2019): 394–97. http://dx.doi.org/10.1177/000332861910100242.

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11

Clason, Marmy A. "Feminism, generic ‘he’, and the TNIV Bible translation debate." Critical Discourse Studies 3, no. 1 (April 2006): 23–35. http://dx.doi.org/10.1080/17405900600589333.

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12

Abdul Rahim, Adibah, and Nadzrah Ahmad. "The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective." Ulum Islamiyyah 27 (May 17, 2019): 26–33. http://dx.doi.org/10.33102/uij.vol27no1.86.

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The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of women in the Bible, the Qur’ān on the other hand represented its female subjects in the most acceptable non-discriminative manner. Women as depicted in the Qur’ān were purged of any offensive and denounced outcomes of their own existence and nature. Utilizing scriptural-textual analysis method, the study embarks on deriving points of comparison between the two scriptures highlighting agreements and discrepancies of both texts.

13

Nicol, George G. "Agenda for Change? The Hebrew Bible, Feminism, and Gender Justice." Expository Times 131, no. 11 (August 2020): 519–20. http://dx.doi.org/10.1177/0014524620934082.

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14

Burnett, Fred W. "Reading Marginally: Feminism, Deconstruction, and the Bible (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 17, no. 3 (1999): 167–68. http://dx.doi.org/10.1353/sho.1999.0015.

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15

Domoney-Lyttle, Zanne. "The Bible and Feminism: Remapping the Field. Edited by Yvonne Sherwood." Literature and Theology 34, no. 3 (January 18, 2020): 388–89. http://dx.doi.org/10.1093/litthe/frz043.

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16

Barton, Mukti. "The Skin of Miriam Became as White as Snow: The Bible, Western Feminism and Colour Politics." Feminist Theology 9, no. 27 (May 2001): 68–80. http://dx.doi.org/10.1177/096673500100002706.

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17

Ruah-Midbar Shapiro, Marianna, and Lila Moore. "“Not Your Grandmother’s Bible”—A Comparative Study of the Biblical Deluge Myth in Film." Religions 10, no. 10 (September 21, 2019): 542. http://dx.doi.org/10.3390/rel10100542.

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The biblical story of the Flood, which portrays a humanity worthy of annihilation, is the fundamental myth used by generations of interpreters as they radically criticized the society and culture in which they lived. Accordingly, the Deluge myth’s various versions and interpretations over the years mirror ever-changing cultural dilemmas and values. Our comparative–historic study observes this mirror and how changes in modern Western culture are reflected in it through the analysis of selected films. It exemplifies the representation and evolution of the Deluge myth in cinema from its inception to the present day and demonstrates that the myth’s cinematic adaptation and its infusion with current interpretations turn it into an imminent apocalyptic threat. Apparently, the Flood becomes a relevant concern involving a wide scope of cultural, theological, and ethical issues, e.g., the problem of evil, ecology, the treatment of animals, family values, feminism, the Other, and deification of science and technology.

18

Guest, Deryn. "Looking Lesbian at the Bathing Bathsheba." Biblical Interpretation 16, no. 3 (2008): 227–62. http://dx.doi.org/10.1163/156851508x27611.

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AbstractThe variety of approaches to interpreting scripture emerging in the late twentieth century has demonstrated how well known texts can yield different and surprising interpretations when the interpretational frame of enquiry is differently angled. Feminists and womanists have done sterling work, shedding light on the role and status of scriptural women, asking new questions, modifying and challenging existing methodologies, raising issues not traditionally incorporated within historical critical exegesis. However, almost the entirety of this work has taken place within a heterocentric frame of reference, one that assumes the heterosexuality of the scriptural women themselves and one that appears to presuppose a heterosexual academic community, since lesbian-related concerns and issues have hardly been given a sentence until very recently. This paper will outline the contribution that a lesbian-identied perspective to the Hebrew Bible can offer and query whether feminism is the best 'home' for under taking this work.

19

Waldinger, Albert. "The primal scream of Glückl and the Frauenbibel." Babel. Revue internationale de la traduction / International Journal of Translation 46, no. 2 (December 31, 2000): 154–75. http://dx.doi.org/10.1075/babel.46.2.05wal.

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This article analyzes the “cry from the heart” of Bertha Pappenheim through her German version of the Yiddish Memoirs of Glückl von Hamel and the renowned “female Bible” (Tsenerene). Involved here is the placing of this output in the framework of her private life — a somewhat hysterical one, winning her the name of “Anna O” in psychoanalytic literature — and in the context of her feminism and social activism (among other things, she was the head of a Jewish orphanage in Germany and an investigator of Jewish cultural values in Eastern Europe). Her work shows how a tradition of biblical commentary can inspire both vernacular creativity and sacred literalism — inventiveness in the sense of a creation of a new form of Yiddish called Taytshsprakh (“language of commentary”) and “interlineal literalism” in Walter Benjamin’s sense. Most particularly, Pappenheim’s work as translator brings out the proud nature of a Jewish response to Hitler and helps to define the field of Jewish translation.

20

Walker-Jones, Arthur. "Eden for Cyborgs: Ecocriticism and Genesis 2–3." Biblical Interpretation 16, no. 3 (2008): 263–93. http://dx.doi.org/10.1163/156851508x288977.

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AbstractThis article begins by introducing the work of a leading feminist theorist, Donna Haraway, especially her classic article, "A Manifesto for Cyborgs," and its relevance for ecocriticism of the Hebrew Bible. Building on the work of Hilary Klein, Haraway argues that Marxism, feminism and technoscience often work out of origin stories that reinscribe the dualisms that feminists seek to overcome. She refers to all contemporary origin stories as Eden stories. Her analysis of Jane Goodall's work at Gombe is an example. Haraway seeks myths or figures that blur the boundaries between the dualisms that structure oppression, and that may help imagine a more livable future. Much of her work is with "monsters" because they often define the limits of community in Western culture. For instance, although the cyborg has its origin in a horrible myth of patriarchal capitalism about destruction of Earth and escape into space, she suggests the cyborg has the potential to subvert its origin because it blurs the boundaries between humanity and nature and redefines both. The serpent in the Garden of Eden story is such a boundary transgressing monster. It blurs the boundaries between God and nature, and humanity and nature. With the help of the snake, the humans acquire the discernment to fulfill their preordained vocation to serve and protect Earth and choose reality and full humanity with all its ambiguities. An interpretation of the story that focuses on the serpent could decenter heterosexist and anthropocentric readings and serve as a subversive figure for the future of the Earth community.

21

Husaini, Adian, and Rahmatul Husni. "PROBLEMATIKA TAFSIR FEMINIS: Studi Kritis Konsep Kesetaraan Gender." Al-Tahrir: Jurnal Pemikiran Islam 15, no. 2 (December 14, 2015): 367. http://dx.doi.org/10.21154/al-tahrir.v15i2.264.

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Abstract: Gender equality is a discourse that is still warm to be discussed by Muslim feminists. Initiators and supporters of gender equality often questioned about Islamic laws that were considered to be unfair since they had positioned men and women differently such as the obligotary for adhan (call for prayer), the Friday prayers, the number of goats in aqiqah (welcoming celebretion of child’s birth), and the compulsory of breastfeeding and caring for the child. Through content analysis, this study tried not only to elaborate a number of products of reintepretation based on Qur'anic Hermeneutics version of the female models but also show the history of the ideology of feminism and the inappropriateness of using hermeneutical exegesis. Feminism departed from the ideology of hatred as a form of resistance against the oppression of women that occurred in Western Christian civilization in th past. Hermeneutical exegesis approach also came from an academic Christian tradition that considered Bible text not as a God’s revelation. Both conditions were diametrically opposed to the fact in the Islamic tradition. The text of the Qur’an in Islam, was not a cultural product, but as a revelation of God to human being in the world. Historically, Islam never surpressed to women, but it placed women in a glorious position. Meanwhile, different roles given to men and women were aimed at getting maximum benefits to the world so that they could work together and complement each other to achieve happiness in the world and the hereafter.الملخص :أصبح موضوع المساواة بين الرجل والمرأة موضوع حديث حارّ بين نساء النسوية المسلمات. قد تتسائل مؤسِّسات المذهب النسوي ومؤيّدوها الشريعة الإسلامية التي – في نظرهن – لم تكن عادلة وتضع الرجل والمرأة في مستوى ومكان غير متواز ، مثل مشروعية الأذان وأداء صلاة الجمعة للرجال وعدد الغنم في العقيقة مختلف بينهما، وتكليف حضانة الأولاد ورعايتهم على النساء. حاولت هذه الدراسة – عن طريق تحليل المضمون ليس فقط دراسة نتائج من إعادة تفسير القرآن بنمط الهرمينيطيقا لدى النساء بل عرضت كذلك تاريخ إيديولوجية النسوية وعدم صحة استخدام التفسير الهرمينيطقي في هذا المجال. اعتمدت النسوية على إيديولوجية الكره والحقد كشكل معارضات على أنواع الظلم تجاه المرأة في المجتمع الغربي المسيحي في القرون الماضية. وأصل التفسير الهرمينيطقي كذلك من التقاليد الأكاديمية المسيحية المعتبرة أن الإنجيل ليس وحيا يوحي. هذان الشيئان متناقضان بما في الإسلام من أن القرآن ليس انتاجا ثقافيا بل وحي من الله. ليس في الإسلام التاريخ عن ظلم الرأة بل هو وضعها في مرتبة رفيعة. أم تفريق الدور بينهما ليس إلا ليكون كل منهما نافعا في هذه الدنيا ويتعاونان ويتكاملان للحصول على السعادتين في الدنيا والآخرة.Abstrak: Kesetaraan gender merupakan diskursus yang tetap hangat diperbincangkan para feminis muslim. Penggagas dan pendukung kesetaraan gender tidak jarang mempersoalkan hukum Islam yang dianggap kurang adil dan memposisikan laki-laki dan perempuan secara berbeda seperti pembebanan adzan, shalat Jum’at, jumlah kambing saat aqi>qah di satu sisi, dan pembebanan menyusui dan merawat anak di sisi yang lain. Melalui content analysis kajian ini mencoba tidak saja untuk mengelaborasi sejumlah produk reintepretasi al-Qur’an model Hermeneutika versi kaum perempuan tetapi juga menunjukkan sejarah ideologi feminisme serta ketidaktepatan penggunaan tafsir hermeneutika. Feminisme berangkat dari ideologi kebencian sebagai bentuk perlawanan terhadap penindasan perempuan yang terjadi dalam peradaban Barat-Kristen di masa lalu. Metode tafsir Hermeneutika juga berasal dari tradisi akademis Kristen yang menganggap teks Bible bukan sebagai wahyu. Kedua kondisi ini berseberangan secara diametral dengan fakta dalam tradisi Islam. Teks al-Qur’an, dalam Islam, bukanlah produk budaya, melainkan wahyu. Islam tidak memiliki sejarah penindasan terhadap kaum perempuan, bahkan memposisikan perempuan dalam posisi yang mulia. Perbedaan peran yang diberikan kepada laki-laki dan perempuan ditujukan agar keduanya dapat bermanfaat secara maksimal di dunia, untuk saling bekerja sama dan melengkapi demi mencapai kebahagiaan dunia dan akhirat.Keywords: kesetaraan, gender, perempuan, feminisme, tafsir, hermeneutik.

22

Hensman, Rohini. "Christianity and Abortion Rights." Feminist Dissent, no. 5 (January 26, 2021): 155–82. http://dx.doi.org/10.31273/fd.n5.2020.763.

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The struggle for abortion rights continues to rage in the 21st century. On one side feminists, who see it as part of the struggle to establish a woman’s right to control her own body, and a wider constituency, who deplore the injury and death resulting from the lack of access to safe abortions, have campaigned energetically for abortion rights. On the other side, various religious fundamentalists have put pressure on states to block any expansion of rights and even take away existing rights. Prominent among the anti-abortion forces are the Roman Catholic establishment and right-wing Evangelical sects. Unable to find any prohibition of abortion in the scriptures, they have relied on the prohibition of murder, arguing that a fertilised ovum constitutes a human life, and therefore its destruction constitutes murder. This extreme anti-abortion position too finds no support in the Bible: indeed, even the Catholic church adopted it only in the latter part of the 19th century, and among Evangelicals it is much more recent, suggesting that it is part of the right-wing fundamentalist backlash against struggles for women’s rights. Progressive Christians have been among those fighting for reproductive justice. Their arguments are compatible with the feminist position that having a baby should be a matter of choice, and that those who care for children should do so out of love, not compulsion. Thus reproductive justice is not only a matter of securing the right of women to make decisions about their bodies and their lives, but also a matter of securing the right of children to be loved and wanted. Keywords: abortion, feminism, Christianity, religious fundamentalism, women’s rights, children’s rights.

23

Noddings, Timothy Robert. "The Bible Student’s Sacrifice: Gender Fluidity and Consecrated Identity in Evangelical America, 1879-1916." Religion and Gender 2, no. 2 (February 19, 2012): 328–47. http://dx.doi.org/10.1163/18785417-00202008.

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American feminist scholars have often represented gender in nineteenth-century evangelical Protestantism as a binary conflict between oppositional ‘male’ and ‘female’ categories of identity and experience. Drawing on the theoretical work of Jeanne Boydston, this article argues that gender within evangelical religion is better understood as a ‘system of distinctions’ that could be articulated in a variety of ways, some of which violated the gendered division of masculine/feminine. The American Bible Student movement, as a fervent millennialist organization, demanded that its members sacrifice their individuality to become ‘harvest workers’ for Christ. This sacrifice temporarily provided Students with a degree of freedom to construct spiritual identities that combined ‘masculine’ and ‘feminine’ signifiers, destabilizing the binary meaning of gender. After 1897, a series of internal challenges and schisms re-solidified the gender line, associating stability with the limiting of women’s power within both church and home.

24

Harvey, Graham. "Feminist Approaches to the Bible." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 357–58. http://dx.doi.org/10.18647/1910/jjs-1996.

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25

Coşkun, Çiçek. "Feminist Uluslararası İlişkiler Yazını Üzerine Bir İnceleme." Kadın/Woman 2000, Journal for Womens Studies 20, no. 2 (August 15, 2019): 1–12. http://dx.doi.org/10.33831/jws.v20i2.79.

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Uluslararası İlişkiler disiplini ve feminizm, günümüzün önemi giderek artan bir tartışma alanıdır. 1980’li yılların ikinci yarısında, Uluslararası İlişkiler alanında realizmin tanımaldığı pek çok kavramın sorgulandığı bir dönemde, disiplinin toplumsal cinsiyet odaklı metinler üretmesi de önem kazanmıştır. Uluslararası İlişkiler disiplini maalesef ki hala eril bir alan olarak tartışılsa bile, feminist Uluslararası İlişkiler üzerine son otuz yılda pek çok önemli metin yazılmış ve realist paradigmayı sarsan pek çok tartışma yapılmıştır. Bu bağlamda alanda ciddi bir literatür oluştuğunu söylemek mümkündür. Bu çalışma, feminist Uluslararası İlişkiler yazınında ortaya konan belli başlı metinlerin ve tartıştıkları konuların dönemsel bir incelemesini yapmayı amaçlamaktır. Genel anlamda kronolojik olarak ilerleyecek olan çalışma, 1980’li yılların sonu, 1990 ve 2000’li yıllarda yazılan metinleri inceleyecektir. Alanda yazılmış bütün metinler inceleme iddiası olmayan çalışma, önemli yazarları ve uluslararası alanda ortaya konulmuş belli başlı metinleri bu konuda çalışmak isteyenlere yol göstermek için inceleyecektir.

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Johns, Cheryl Bridges. "Grieving, Brooding, and Transforming." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 141–53. http://dx.doi.org/10.1163/17455251-02301001.

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Cheryl Bridges Johns argues that hermeneutics alone cannot save us from inadequate and harmful ways of reading Scripture. She calls for a return to the basic questions regarding the nature of the subjecthood and otherness of the Bible. She offers a view of the Bible as living subject whose existence is grounded in the economic life of God. As such, the Bible serves as a sanctified, Spirit-filled vessel in service of restoring creation. A Spirit-filled feminist approach to the Bible as Spirit-Word includes the processes of grieving, brooding, and transformation. First, the reader moves through a hermeneutics of suspicion, through a hermeneutics of remembrance into a deeper, darker, and more profound place. The grieving Spirit of Shekinah is found here. However, a Spirit-filled feminist hermeneutic does not abandon women to grief. Rather, it moves us into the purposes of God toward justice and the healing of creation. The movement from grief to transformation often goes the way of ‘brooding’ over the brokenness and gestating newness. The final movement of Spirit-filled feminist hermeneutics is the movement of transformation. The Bible performed carries with it the power to transform and to bring about the reconstruction of life.

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Koplowitz-Breier, Anat. "Déjà Vu: Shirley Kaufman’s Poetry on Biblical Women." Religions 10, no. 9 (August 21, 2019): 493. http://dx.doi.org/10.3390/rel10090493.

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This article explores Shirley Kaufman’s reading of the Bible as an elaboration on/of its feminine characters via three devices: (a) Dramatic monologues, in which the woman speaks for herself (“Rebecca” and “Leah”); (b) description of specific scenes that gives us a glimpse into the character’s point of view (“His Wife”, “Michal”, “Abishag”, “The Wife of Moses”, “Yael”, and “Job’s Wife”); and (c) interweaving of the biblical context into contemporary reality (“Déjà Vu” and “The Death of Rachel”). Fleshing these figures out, Kaufman portrays the biblical women through contemporary lenses as a way of “coming to terms with the past” and the historical exclusion of “women’s bodies” from Jewish tradition, thereby giving them a voice and “afterlife”. Her treatment of the biblical texts can thus be viewed as belonging to the new midrashic-poetry tradition by Jewish-American women that has emerged as part of the Jewish feminist wave. Herein, Kaufman follows Adrienne Rich and Alicia Ostriker’s “re-visioning” of the Bible and in particularly its women, empowering them by making use of her/their own words.

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Shemesh, Yael. "Directions in Jewish Feminist Bible Study." Currents in Biblical Research 14, no. 3 (June 2016): 372–406. http://dx.doi.org/10.1177/1476993x16642737.

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Glancy, Jennifer. "Marxist Feminist Criticism of the Bible." Biblical Interpretation 18, no. 4-5 (2010): 426–27. http://dx.doi.org/10.1163/156851510x503163.

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Gillingham, Susan. "Book Review: Feminist Approaches to Hebrew Bible; The Dissenting Reader: Feminist Approaches to the Hebrew Bible." Expository Times 116, no. 2 (November 2004): 64–65. http://dx.doi.org/10.1177/001452460411600211.

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Souza Candiotto, Jaci de Fátima. "A EXPERIÊNCIA DAS MULHERES NA HERMENÊUTICA BÍBLICA - DOI 10.5752/P.1983-2478.2014v10n17p200." INTERAÇÕES 10, no. 17 (August 31, 2015): 200–215. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p200.

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ResumoO artigo apresenta uma reflexão sobre a hermenêutica teológica feminista, composta de diversos movimentos interpretativos dos textos sagrados, porém sem a pretensão de elevar-se em novo método teológico. A experiência das mulheres é enfatizada como um dos exemplos de movimento hermenêutico a partir da proposta de Elizabeth Schüssler Fiorenza, em seu livro Caminhos da Sabedoria. A partir deste referencial teórico analisa-se a maneira como algumas teólogas, especialmente latinoamericanas, utilizaram este movimento hermenêutico para percorrer na tradição bíblica veterotestamentária a experiência de proteção e destruição da vida, assim como as experiências da pobreza, da emigração e da solidariedade.Palavras-Chave: Hermenêutica. Experiência. Bíblia. Mulheres. Teologia. AbstractThe article focuses on feminist theological hermeneutics. This hermeneutic is composed of several movements that indicate new perspectives of interpretation of sacred texts, without, however, want to constitute a new theological method. It emphasizes the category of experience as one of the examples of the Wisdom dance, as Elizabeth Schüssler Fiorenza proposed in his book Wisdom Ways: Introducing Feminist Biblical Interpretation. Finally, we study how some Latin American theologians used this hermeneutic turn to theologizing experience of protection and destruction of life, as well as the experiences of poverty, emigration and solidarity.Keywords: Hermeneutics. Experience. Bible. Women. Feminist theology.

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Hasiholan, Sonny Samuel. "Dekolonisasi di Asia dan Pembacaan Alkitab yang Membebaskan dalam Pandangan Kwok Pui-Lan." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 3 (December 31, 2021): 241. http://dx.doi.org/10.21460/aradha.2021.13.666.

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AbstractThe history of colonialization in Asia left traditions and perspectives that were often oppressive. Minority or weak groups, often become victims. When this oppression and injustice occurs, and the oppressed group feels it is normal, it will be passed on to the next generation. Oppressive traditions and worldviews also occur in Christianity and in Bible reading. This article explores how Feminist Theologian Kwok Pui Lan tries to decolonialize Bible reading through dialogue and imagination. Kwok Pui Lan, in particular, pays attention tothe injustice that is caused by problems of race and gender. With dialogue and imagination between Bible readers and listeners in their specific contexts the gospel message will reach everyone in their existence, and make them free human beings. In the end, the Bible and the good news it carries are not only read according to strong and powerful interests, but have a variety of voices that can greet anyone. AbstrakSejarah kolonialisasi di Asia meninggalkan tradisi dan cara pandang yang tidak jarang menindas. Kelompok minoritas atau yang lemah, seringkali menjadi korbannya. Ketika penindasan dan ketidakadilan ini terjadi, dan kelompok yang tertindas merasa hal itu sebagai sebuah kewajaran maka akan bertahan dan diwariskan kepada generasi berikutnya. Tradisi dan cara pandang yang menindas juga terjadi dalam kekristenan dan pembacaan Alkitab. Artikel ini menelusuri bagaimana Kwok Pui Lan, seorang Teolog Feminis, mencoba melakukan dekolonialisasi terhadap pembacaan Alkitab diantaranya melalui dialog dan imajinasi. KwokPui Lan secara khusus memberikan perhatiannya kepada ketidakadilan yang dilatarbelakangi oleh persoalan ras dan gender. Dengan dialog dan imajinasi antara pembaca Alkitab dan pendengar dengan konteks mereka yang khas maka kabar baik dalam Alkitab akan sampai kepada setiap orang dalam keberadaan mereka, dan menjadikan mereka manusia yang merdeka. Pada akhirnya Alkitab dan kabar baik yang dibawanya tidak saja dibaca menurut kepentingan yang kuat dan berkuasa, melainkan memiliki keragaman suara yang dapatmenyapa siapa saja.

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Putrawan, Bobby Kurnia. "Perempuan dan Kepemimpinan Gereja: Suatu Dialog Perspektif Hermeneutika Feminis." Kurios 6, no. 1 (April 30, 2020): 114. http://dx.doi.org/10.30995/kur.v6i1.130.

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The feminist movement became a movement that moved and challenged the church from the comfort of male domination. The role of women is increasingly strengthened and developed in various aspects of life, including aspects of church leadership. This resulted in debates among male-dominated church leaders; whether women's leadership roles can be accepted or rejected. This article is presented to add to the theological study of women and their leadership in the church through the perspective of feminist hermeneutics while upholding respect and authority for the Bible. The method used is grammar-accommodative, which is a combination of grammatical understanding of the text and translatively translated. Finally, the involvement of women in the formation of Christian social ethics in the future will broaden the horizon of understanding the interaction of women and men in social structures and ecclesiastics. Abstrak Gerakan feminis menjadi sebuah gerakan yang menggugah dan meng-gugat gereja dari kenyamanannya dominasi laki-laki. Peranan perempuan semakin diperkuat dan dikembangkan di pelbagai aspek kehidupan, termasuk aspek kepemimpinan gereja. Hal ini ini berdampak perdebatan di kalangan pimpinan gereja yang didominasi laki-laki; apakah peranan kepemimpinan perempuan bisa diterima atau ditolak. Artikel ini disajikan untuk menambah kajian teologis mengenai perempuan dan kepemimpinannya di gereja melalui perspektif hermeneutika feminis, dengan tetap menjunjung tinggi penghargaan dan otoritas terhadap Alkitab. Metode yang digunakan adalah grammar-akomodatif, yang merupakan perpaduan pengertian teks secara gramatikal dan diterjemahkan secara akomo-datif. Akhirnya, keterlibatan perempuan ke dalam pembentukan etika sosial Kristen di masa depan akan memperluas cakrawala pemahaman tentang interaksi perempuan dan laki-laki dalam struktur sosial dan kegerejawian.

34

Berlin, Adele, and Ilana Pardes. "Countertraditions in the Bible. A Feminist Approach." MLN 107, no. 5 (December 1992): 1078. http://dx.doi.org/10.2307/2904845.

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Wilson, James. "The Hebrew Bible: Feminist and Intersectional Perspectives." Bulletin for Biblical Research 30, no. 2 (June 2020): 289–91. http://dx.doi.org/10.5325/bullbiblrese.30.2.0289.

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Marshall-Green, Molly. "Book Review: Feminist Interpretation of the Bible." Review & Expositor 84, no. 1 (February 1987): 146. http://dx.doi.org/10.1177/003463738708400138.

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Day, Peggy L. "Hebrew Bible Goddesses and Modern Feminist Scholarship." Religion Compass 6, no. 6 (June 2012): 298–308. http://dx.doi.org/10.1111/j.1749-8171.2012.00356.x.

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38

CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.

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Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women.

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West, Mona. "Coming Out and the Bible." Interpretation: A Journal of Bible and Theology 74, no. 3 (July 2020): 265–74. http://dx.doi.org/10.1177/0020964320921964.

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Mona West shares her journey with the Bible as a feminist and a lesbian to articulate an approach to reading the Bible that claims it as a text to be trusted by queer people of faith. Drawing parallels with the ancient practice of lectio divina, she develops a method for praying the Scriptures using the process of coming out.

40

Griffith, R. Marie. "Book ReviewsRadical Spirits: Spiritualism and Women’s Rights in Nineteenth‐Century America. 2nd ed. By Ann Braude. Bloomington: Indiana University Press, 2001.Divine Feminine: Theosophy and Feminism in England. By Joy Dixon. Baltimore: Johns Hopkins University Press, 2001.Mrs. Stanton’s Bible. By Kathi Kern. Ithaca, NY: Cornell University Press, 2001." Signs: Journal of Women in Culture and Society 30, no. 3 (March 2005): 1984–89. http://dx.doi.org/10.1086/426846.

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41

Natar, Asnath Niwa. "Prostitute or First Apostle? Critical Feminist Interpretation of John 4: 1-42 Over the Figure of the Samaritan Woman at Jacob's Well." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 1 (July 30, 2019): 99–124. http://dx.doi.org/10.21580/ws.27.1.3891.

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The Bible is indeed written in a patriarchal culture and someone finds it desperate to search for the Bible texts that support equality as it provides insufficient passages of equality between men and women. Nonetheless, to use the feminist perspectives is pivotal in searching for equality in reading the Bible texts. It helps people to learn from the efforts made by women in the Bible in order to get out of their oppression and to not take for granted of their miserable situation. Thus in this paper, the author makes a reinterpretation effort on the text of John 4, 1- 42 which has been interpreted in gender bias. The interpretation uses the historical-critical method with a hermeneutic approach to investigation (suspicion) from a feminist perspective. Hermeneutic investigative approach is an approach that reads the text critically and with assumptions (initial suspicion) about the elements of power relations that exist in the text that are dominative and investigates the text. This new approach can result in a new understanding and appreciation of the figures and actions of the Samaritan woman who has been seen as a prostitute and a sinful woman.

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Styler, Rebecca. "A Scripture of Their Own: Nineteenth-Century Bible Biography and Feminist Bible Criticism." Christianity & Literature 57, no. 1 (December 2007): 65–85. http://dx.doi.org/10.1177/014833310705700106.

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Erickson, Victoria Lee. "Book Review: Postcolonial Feminist Interpretation of the Bible." Interpretation: A Journal of Bible and Theology 56, no. 1 (January 2002): 108–9. http://dx.doi.org/10.1177/002096430005600127.

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Levinson, Hanne Løland. "Still Invisible after All These Years? Female God-Language in the Hebrew Bible: A Response to David J. A. Clines." Journal of Biblical Literature 141, no. 2 (June 15, 2022): 199–217. http://dx.doi.org/10.15699/jbl.1412.2022.1.

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Abstract In a recent JBL article, David J. A. Clines reviews twenty-two Hebrew Bible texts that allegedly include female god-language. His review concludes: “There is not a single instance of female language about the deity in the Hebrew Bible.” Three major methodological difficulties undermine this unqualified conclusion: the selective choice of conversation partners, together with an inattention to the history of feminist biblical scholarship; the author’s decision to exclude metaphor theory from the scope of his article; and, finally, his paradoxical failure to define at the outset what “female” language means in reference to the deity. The article’s significant methodological deficiencies make its conclusions inevitable and, in effect, yield a literalist reading. Given the importance of the topic to the discipline, the present response provides a more hermeneutically self-aware analysis of the methodological and theoretical issues. This study demonstrates that feminist scholarship has an intellectual history essential to exegetical studies of such texts, and that metaphor theory is essential to any discussion of gendered language for the deity in the Hebrew Bible.

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WOLTERS, AL. "Cross-Gender Imagery in the Bible." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 217–28. http://dx.doi.org/10.2307/26422164.

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Abstract An examination of the phenomenon of cross-gender imagery in the Bible reveals that gendered imagery does not affect gender designation. Thus a masculine person is grammatically always identified (or "designated") as masculine, even when feminine imagery is used to describe him. This rule is true of both OT and NT and of both human and divine persons. Feminine imagery for God may reflect the rhetoric of kingship in the ancient Near East, in which kings are compared to mothers.

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WOLTERS, AL. "Cross-Gender Imagery in the Bible." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 217–28. http://dx.doi.org/10.5325/bullbiblrese.8.1.0217.

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Abstract An examination of the phenomenon of cross-gender imagery in the Bible reveals that gendered imagery does not affect gender designation. Thus a masculine person is grammatically always identified (or "designated") as masculine, even when feminine imagery is used to describe him. This rule is true of both OT and NT and of both human and divine persons. Feminine imagery for God may reflect the rhetoric of kingship in the ancient Near East, in which kings are compared to mothers.

47

Sakenfeld, Katharine Doos. "Feminist Perspectives on Bible and Theology An Introduction to Selected Issues and Literature." Interpretation: A Journal of Bible and Theology 42, no. 1 (January 1988): 5–18. http://dx.doi.org/10.1177/002096438804200102.

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Sianturi, RJ Natongam. "Gereja Tanpa Mimbar." KINAA: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat 1, no. 2 (December 30, 2020): 126–40. http://dx.doi.org/10.34307/kinaa.v1i2.19.

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Abstract: Patriarchy culture has strongly influenced the Christianity on marginalizing women, especially limiting women's leadership in the church. Biblical theorems and the church fathers' views that subordinate women are also used as reasons to perpetuate male power in the church. Women are not only blamed for being considered the origin of sin, but also seen as weak, inferior, lustful, more emotional, and less rational than men. Although the Bible also records that there were women who became apostles and leaders, but this fact did not necessarily undermine the patriarchy culture in the church. Based on that, the author criticizes the patriarchy culture in the church and reconstructs a model of church leadership that sides with women. In this article, the author proposes a church without a pulpit as a feminist ecclesial leadership model with several concepts, namely (1) the church is women and women are the church; (2) the church as a common space; (3) the church as a space for friendship; and (4) the church as a space for sharing. Keywords: leadership, women, feminist, ecclesiology. Abstrak: Budaya patriarki secara kuat memengaruhi Kekristenan untuk memarginalkan perempuan terkhusus membatasi kepemimpinan perempuan di dalam gereja. Dalil-dalil Alkitab dan pandangan Bapa-bapa gereja yang mensubordinasikan perempuan juga turut digunakan sebagai alat untuk melanggengkan kekuasaan laki-laki di dalam gereja. Perempuan tidak hanya disalahkan karena dianggap sebagai asal dosa namun juga dipandang lebih lemah, lebih rendah, makhluk hawa nafsu, lebih emosional, dan kurang rasional dibandingkan dengan laki-laki. Walaupun Alkitab juga mencatat ada perempuan yang menjadi rasul dan pemimpin, namun fakta ini tidak dapat meruntuhkan budaya patriarki di dalam gereja. Berdasarkan itu, penulis mengkritisi budaya patriarki di dalam gereja dan merekonstuksi model kepemimpinan gereja yang berpihak kepada perempuan. Dalam artikel ini, penulis menggagas gereja tanpa mimbar sebagai model kepemimpinan eklesial feminis dengan beberapa konsep, yaitu (1) gereja adalah perempuan dan perempuan adalah gereja; (2) gereja sebagai ruang bersama; (3) gereja sebagai ruang persahabatan, dan (4) gereja sebagai ruang berbagi. Kata kunci: kepemimpinan, perempuan, feminis, eklesiologi.

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Fiorenza, Elisabeth Schüssler. "Struggle is a Name for Hope: A Critical Feminist Interpretation for Liberation." Pacifica: Australasian Theological Studies 10, no. 2 (June 1997): 224–48. http://dx.doi.org/10.1177/1030570x9701000208.

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The author attempts to find a way between defence of religion and the bible on the one hand and the exodus from religion and church on the other. In reclaiming the authority of wo/men as religious-theological subjects for interpreting biblical texts, the act of biblical interpretation emerges as a moment in the global struggle for liberation. This essay has four parts: Scripture as a site of struggle over theological authority; the bible as a site of struggle over religious meaning; wo/men's struggles as a site of biblical interpretation; and reclaiming a radical democratic feminist tradition.

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Seedat, Fatima, and Sarojini Nadar. "Between Boundaries, towards Decolonial Possibilities in a Feminist Classroom." Religion and Theology 27, no. 3-4 (December 8, 2020): 229–49. http://dx.doi.org/10.1163/15743012-02703003.

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Abstract This paper theorises the teaching and learning of feminist approaches to the Bible and the Qurʾan in a Master’s course with a historically Christian focus. It draws on a critical review of an assessment task, and our pedagogical experiences as teachers, to consider how students made meaning within this decolonial pedagogical space, which explored feminist approaches to the two sacred texts. Our analysis shows, our work as teachers was to hold onto the tension in the space between two feminist approaches to sacred texts, and to not succumb to the pressure to release, trivialise or exacerbate that tension.

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