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1
Wood, Hannelie. "REVISITING MARY DALY: HER VIEWS ON THE TRINITY, MARIOLOGY AND THE FALL AS POST-CHRISTIAN MYTHS." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 138–55. http://dx.doi.org/10.25159/2412-4265/98.
Повний текст джерелаАнотація:
According to Daly, the church doctrines on the Triune God, Christology, Mariology and the Fall are all myths, originated from, and as a result of, patriarchy. Daly deals with many topics from a woman’s viewpoint such as deity, evil, Christology, morality and the church. Daly contends throughout her works that women’s power has been stolen from them through the ingrained structures of patriarchy and that women have to reclaim what is theirs. Daly believes that this means the castration of patriarchal language and images that are part of the structures of a sexist world. She sees patriarchy as a world religion and believes that all religions are subjects of patriarchy − living off female energy. Without any doubt, historically women were marginalised: not only in society but also within the church. However with this said, this article will contend that Daly has succumbed to her anger and rage against the patriarchal structures that oppressed her – and other women – placing the blame squarely on God. Daly rejected God as divine omnipotent, divine immutable and divine providence and objected to the fact that God is viewed as being changeless. The wrong ideas of God’s existence were a result of androcentric theological teachings and doctrines, and she turned away from the Christian faith altogether.
2
Anderson, M. Christine. "Negotiating Patriarchy and Power: Women in Christian Churches." Journal of Women's History 16, no. 3 (2004): 187–96. http://dx.doi.org/10.1353/jowh.2004.0057.
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3
Paris, Jenell Williams. "Quiverfull: Inside the Christian Patriarchy Movement - By Kathryn Joyce." Religious Studies Review 36, no. 3 (September 22, 2010): 239. http://dx.doi.org/10.1111/j.1748-0922.2010.01453_4.x.
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MANNING, CHRISTEL J. "QUIVERFULL: INSIDE THE CHRISTIAN PATRIARCHY MOVEMENT by Kathryn Joyce." Journal for the Scientific Study of Religion 49, no. 2 (June 2010): 376–77. http://dx.doi.org/10.1111/j.1468-5906.2010.01516_3.x.
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Franz, Thaeda. "Power, patriarchy and sexual abuse in churches of Christian denomination." Traumatology 8, no. 1 (2002): 4–17. http://dx.doi.org/10.1177/153476560200800102.
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6
Liljefors, Hanna. "‘Old Testament’ as the origin of the patriarchy." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 1 (June 19, 2023): 82–98. http://dx.doi.org/10.30752/nj.125918.
Повний текст джерелаАнотація:
This article explores and compares two similar debates in Germany and Sweden during the 1980s, in which feminists blamed the Hebrew Bible, or ‘Old Testament’, for being the origin of the patriarchy. In Germany, the psychologist and pedagogue Gerda Weiler articulated the discourse in several writings, which led to a scholarly debate on anti-Jewish tendencies within Christian feminist theology. In Sweden, the debate mainly became a media event, initiated by the author Birgitta Onsell. Instead of criticising the discourse, as in the German debate, other actors reinforced it, for example by highlighting Jesus as a feminist and a contrast to the Old Testament religion. The article further examines ideological consequences of the discourse, including the interdiscursive link to the notion of Judaism as responsible for the patriarchal moral that enabled the Holocaust, also expressed in the public sphere in Germany and Sweden.
7
Scapp, Ron. "Wednesday, January 6, 2021." Ethnic Studies Review 44, no. 1 (2021): 18–23. http://dx.doi.org/10.1525/esr.2021.44.1.18.
Повний текст джерелаАнотація:
A commentary on the recent assault on the United States Capitol on January 6, 2021, in which the author situates the attack in the longer history of white supremacy, Christian nationalism, patriarchy, and unfettered capitalism.
8
Lazenby, Keyona Saquile. "Spiritual democracy: The politics of patriarchy versus embodied spirituality as a sacred leadership praxis." Review & Expositor 118, no. 3 (August 2021): 367–76. http://dx.doi.org/10.1177/00346373211065182.
Повний текст джерелаАнотація:
Patriarchy is a common denominator interwoven into Christianity’s and Ifá Isese’s culture, tenets, rituals, and infrastructure. It is a force that negates women’s spiritual power and anointing. Within the Christian and Ifá traditions, women’s spiritual power and presence have been largely suppressed, discarded, and ignored. Although these women are the spiritual backbone of their respective communities, they have been regulated to “leadership” positions that do not hold any authoritative power. This article offers a liberative model based on embodied spirituality for African and African Diasporic Women. The politics of patriarchy have stifled their spiritual and religious expressions and limited their leadership possibilities in their respective Christian and Ifá Isese (West African Indigenous Spiritual Tradition) communities. I propose the liberative model I term “spiritual democracy” to inspire these women to live their voice, power, authority, and presence.
9
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.
Повний текст джерелаАнотація:
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.
10
Narawati, Made, I. Nyoman Suarka, and Ni Made Wiasti. "PATRIARCHAL CULTURAL REPRESENTATION IN THE PROTESTANT CHRISTIAN CHURCH COMMUNITY IN BALI (GKPB)." E-Journal of Cultural Studies 14, no. 2 (May 31, 2021): 21. http://dx.doi.org/10.24843/cs.2021.v14.i02.p03.
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The Protestant Christian Church in Bali (GKPB) is the largest Protestant Church in Bali. The Protestant Christian Church in Bali (GKPB), in determining the number of strategic officials, refers to the 2014 Church Order regarding membership in Article 107 paragraph 1, 8 (eight) people elected at the Synod session must consist of at least 2 female elements and 1 youth element . Complete Synod Council Personnel (MSL-GKPB) Head of Departments and Chair of Special Institutions, 2016-2020 period, totaling 30 people; 27 men (90%), while only three women (10%). The patriarchal culture is very strong in determining strategic positions in GKPB resulting in male domination in leadership structures and policies that tend to be gender biased.
With qualitative methods and using the Theory of Power-Knowledge Relationships Michel Foucault, According to Foucault, knowledge and power have a reciprocal relationship. Continuous violation of power will create a form of knowledge, and vice versa, the administration of knowledge will have an effect on power. The second is Pierre Bourdieu's Structural theory, which describes how symbolic violence and the division of roles in society shape habitus.
Keywords: Representation, Patriarchy, Symbolic Violence
11
Van Leeuwen, Mary Stewart. "Servanthood or Soft Patriarchy? A Christian Feminist Looks at the Promise Keepers Movement." Journal of Men’s Studies 5, no. 3 (February 1997): 233–61. http://dx.doi.org/10.1177/106082659700500303.
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12
Fletcher, Anthony. "Men's Dilemma: The Future of Patriarchy in England 1560–1660." Transactions of the Royal Historical Society 4 (December 1994): 61–81. http://dx.doi.org/10.2307/3679215.
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PATRIARCHY was very old when Queen Elizabeth ascended the English throne. Historians have sought its origins in die Old Testament record of the creation of Jewish monotiieism and in the social conditions of Hebrew society. They have explored die contributions of classical Greece and early Christian thinking to its development and evolution. By the time that the Tudor dynasty ruled in England, the institutionalised male dominance over women and children in die family and die extension of diat subordination to women in society in general, die scriptural patriarchy with which I am concerned, had become so deeply embedded diat it has appeared immutable. Something so permanent, something that was so given, has seemed not to deserve scrutiny by die historians of early modern England. It was socialist and radical feminists who took up die notion of patriarchy in die 1960s because they needed a concept which would help diem to theorise male dominance. From dieir contemporary perspective also, patriarchy appeared immovable and monumental. There was a tendency among them at first to study it as such: feminist historians approached die past wim die premise diat there has always been an undifferentiated and consistent male commitment to domination and control over women in every sphere of life. The conflation of patriarchy with misogyny, I suggest, produced an unhistorical patriarchy as die staple of women's history. It is only fairly recendy diat historical studies of gender have broken free from diese shackles, diat historians have begun to penetrate die discourses and strategies dirough which men have—or have not— coerced, or oppressed or subordinated women through die ages.
13
Willis, Jonathan. "The Decalogue, Patriarchy and Domestic Religious Education in Reformation England." Studies in Church History 50 (2014): 199–209. http://dx.doi.org/10.1017/s0424208400001728.
Повний текст джерелаАнотація:
The Decalogue was central to religious education in Reformation England, but this had not always been the case. The early Christian communities sought to distance themselves from the Ten Commandments and what they saw as the legalism of the Jewish faith, while the Middle Ages saw the ascendency of a parallel moral tradition: that of the seven deadly sins. Although the Decalogue never disappeared entirely from Christian life, by the fourteenth century, the parson from Chaucer’s Canterbury Tales could remark of the Commandments that ‘so heigh a doctrine I lete to divines’. The eventual triumph of the Decalogue over the sins during the fifteenth and sixteenth centuries was enormously significant, for the Ten Commandments not only taught religious doctrine; they also conditioned personal and communal devotions and moral and ethical behavioural norms. To an unparalleled extent, the Ten Commandments engendered a sense not only of the individual’s bond with God but also of the social and familial bonds they shared with mother and father, brother and sister, master and servant, and the broader community of neighbours wherein they dwelt. This essay will argue that one unintended consequence of the increasing prominence of the Decalogue in the households of sixteenth-century England was that it not only reinforced traditional understandings of household authority: it also modified them significantly. Understandings of gender relations in early modern England have been framed in a number of different ways over the past forty years: in terms of the essential stability of the household, the tightening of patriarchal control, and even in terms of crisis. But what these approaches fail to recognize is that, while the Decalogue undoubtedly reinforced parental (and particularly patriarchal) authority, it did so by stressing in equal measure the responsibility that was also inherent in authority, and the duties of care owed by superiors to inferiors. In both senses of the word, the commandments came to constitute a new, universal ‘moral system of the west’, given authority by Scripture and ubiquity through catechesis. An important aspect of this system was a much more nuanced understanding of patriarchal responsibility than has often hitherto been recognized.
14
Uwaegbute, Kingsley Ikechukwu. "A Social-Scientific Re-reading of Ephesians 5:21–33 and the Problem of Patriarchy among the Igbo People of Nigeria." Horizons in Biblical Theology 45, no. 1 (April 20, 2023): 108–33. http://dx.doi.org/10.1163/18712207-12341464.
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Abstract Eph 5:21–33, taken at face value, may be considered very dangerous to the cause of gender equality because of its supposed teaching on the headship of the husbands in the households, which perpetuate women’s subordination. This study provides a re-reading of Eph 5:21–33 vis-a-vis the problem of patriarchy among the Igbo people of Nigeria. Adopting a social-scientific approach to exegesis with gender socialisation as a theoretical framework, the work contended that Eph 5:21–33 undermines the patriarchal structure of the First-Century Mediterranean world in which it was set by emphasising mutual love and submission between a husband and a wife in the household. This is not meant to be a ‘subjection’ of the wife as some readings of the text suggest. Such a reading of the text challenges the patriarchal structure that exists even among Christian homes in Igboland today, and calls for the edification of the female gender. It also aims to achieve a possible reduction in violence against women in Igboland.
15
McGowin, Emily Hunter. "‘Every Wife has a Church in her Home’: The Family and the Church in the American ‘Quiverfull’ Movement." Ecclesial Practices 4, no. 1 (May 17, 2017): 133–57. http://dx.doi.org/10.1163/22144471-00401004.
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‘Quiverfull’ is shorthand for a religious phenomenon that emerged within the networks of the Christian homeschooling movement in America over the past forty years. Quiverfull names a subculture of evangelical Christians whose lived religion includes three central practices: prolific childbirth, homeschooling, and patriarchy. Based upon two years of ethnographic research among Quiverfull families, the following essay explores the interplay between the family and the church within the subculture. Building on an early argument of Colleen McDannell, it is argued that within the context of the Quiverfull subculture and their particular construction of the family, the constitutive practice of homeschooling results in a transformed ecclesiology. The family functions as a ‘mini-church,’ headed by the father and mother who carry out the work of worship, spiritual formation, and evangelism on their own terms through the practice of homeschooling.
16
Damanik, Erond Litno. "Patriarchy Canonization: Comparing Women's Political Participation in Matrilineal and Patrilineal Orders in Sumatra, Indonesia." JPPUMA Jurnal Ilmu Pemerintahan dan Sosial Politik Universitas Medan Area 9, no. 2 (September 19, 2021): 208–23. http://dx.doi.org/10.31289/jppuma.v9i2.5660.
Повний текст джерелаАнотація:
The purpose of this study is to describe a recent comparison of women's political participation based on empirical evidence on the matrilineal and patrilineal orders in West and North Sumatra, respectively. This study was motivated by the low involvement of women in politics in the 2014 and 2019 general elections. The study offers specific insights into kinship order as political allegiance. This is a qualitative research carried out using a pragmatic methodological approach with academic discussions directed at the relationship between kinship and political participation. The results showed that the canonization of Islamic patriarchy in the matrilineal order impacts involution and exclusive women in the domestic arena. Meanwhile, the canonization of Christian patriarchy in the patrilineal order impacts devolution and inclusive women in politics. Therefore, based on this empirical evidence, it is concluded that the kinship system is not a relevant political allegiance.
17
Arshad, Sameera, and Ayesha Akram. "Tyrannizing Diversity: Feminist Politics and Sectarian Strife in Aslam’s The Golden Legend." European Journal of English Language and Literature Studies 11, no. 4 (April 15, 2023): 48–63. http://dx.doi.org/10.37745/ejells.2013/vol11n44863.
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The Golden Legend (2017) by Nadeem Aslam is a fictional work that explores the intersectional issues of women's oppression and sectarian violence in Pakistani society. The present study aims to examine the depiction of women's oppression, exploitation, and marginalization in Aslam's The Golden Legend. It seeks to unveil the patriarchal structures that exist in Pakistani society and contribute to gender oppression faced by women on a daily basis. Sylvia Walby's work, Theorizing Patriarchy (1990), serves as the primary text for this research, which outlines six interdependent patriarchal structures, including patriarchal production mode, patriarchal paid work relations, male violence, patriarchal state, patriarchal culture, and patriarchal relations in sexuality. The research employs these structures to demonstrate how they work together to promote the ideology of patriarchal tyrants in society. Additionally, the study also highlights sectarian oppression to bring attention to the injustices faced by women from different sects. The research argues that the intersection of gender and sect is one of the major factors that exacerbate oppression in any society, which is why women from different sects are often subjected to coercion, as portrayed by Aslam in The Golden Legend. The research seeks to shed light on the urgent need to eradicate patriarchal and sectarian ideologies that perpetuate oppression in society. Therefore, the study first exposes the oppressive patriarchal structures in contemporary Pakistani society and then brings to light the oppression faced by women of the Christian faith due to their gender and sect.
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Arshad, Sameera, and Ayesha Akram. "Tyrannizing Diversity: Feminist Politics and Sectarian Strife in Aslam’s The Golden Legend." European Journal of Gender Studies 5, no. 1 (August 7, 2023): 1–16. http://dx.doi.org/10.47672/ejgs.1551.
Повний текст джерелаАнотація:
The Golden Legend (2017) by Nadeem Aslam is a fictional work that explores the intersectional issues of women's oppression and sectarian violence in Pakistani society. The present study aims to examine the depiction of women's oppression, exploitation and the marginalization in Aslam's The Golden Legend. It seeks to unveil the patriarchal structures that exist in Pakistani society and contribute to gender oppression faced by women on a daily basis. Sylvia Walby's work, Theorizing Patriarchy (1990), serves as the primary text for this research, which outlines six interdependent patriarchal structures, including patriarchal production mode, patriarchal paid work relations, male violence, patriarchal state, patriarchal culture, and patriarchal relations in sexuality. The research employs these structures to demonstrate how they work together to promote the ideology of patriarchal tyrants in society. Additionally, the study also highlights sectarian oppression to bring attention to the injustices faced by women from different sects. The research argues that the intersection of gender and sect is one of the major factors that exacerbate oppression in any society, which is why women from different sects are often subjected to coercion, as portrayed by Aslam in The Golden Legend. The research seeks to shed light on the urgent need to eradicate patriarchal and sectarian ideologies that perpetuate oppression in society. Therefore, the study first exposes the oppressive patriarchal structures in contemporary Pakistani society and then brings to light the oppression faced by women of the Christian faith due to their gender and sect.
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Stephens, Darryl. "Bearing Witness: A Trauma-Informed Approach to Christian Ethics." Journal of Feminist Studies in Religion 39, no. 1 (March 2023): 155–74. http://dx.doi.org/10.2979/jfs.2023.a893198.
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Abstract: Trauma-informed Christian ethics seeks to expose and redress patterns of systemic patriarchy and racism, leveraging privilege in solidarity with trauma survivors. Drawing on trauma studies and feminist theology and ethics, particularly the relational theology of Marjorie Suchocki and the defiant and resistance ethics of Traci West, this article presents bearing witness to victim-survivors as a liberative moral act spanning the range from compassion to politics. It begins with a discussion of traumatic ruptures and humanity’s unique ability to transcend violence. Bearing witness is then described in four perspectival moments, correlated to distinct modes of transcendence, moral themes, and practices paralleling stages of trauma recovery and trauma-informed response. From a recognition of human dignity to political activism, bearing witness provides persons of relative privilege a process for joining in solidarity with survivors of trauma, enabling new liberative practices in the current era of multiple and intersecting social and personal traumas.
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Archer, Melissa, and Kenneth J. Archer. "Complementarianism and Egalitarianism—Whose Side Are You Leaning On?" PNEUMA 41, no. 1 (June 13, 2019): 66–90. http://dx.doi.org/10.1163/15700747-04101034.
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Abstract With the growing acceptance of same-sex marriage among Christian communities and the increasing concern of the influence of the LGBTQIA communities upon politics, there has been a resurgent concern to reaffirm “male headship” for church, state and marriage. Emphasizing so-called biblical gendered roles has become a way to argue against feminism and same-sex marriage. Along with the resurgence of the traditional understanding of divine order as patriarchy comes an undermining of women in leadership roles, especially in ministry. Pentecostals generally have been more liberal (challenging the tradition of patriarchy as related to ministry) than conservative (maintaining that females should be silent in church and subject to male authority) regarding females in ministry. In this article we will state fairly and accurately the two contemporary positions—complementarian and egalitarian—by drawing primarily from their official websites and key theologians, and then present a pentecostal reading/hearing of Ephesians 5:21–33. We will exegetically engage the passage and then raise important questions concerning these understandings in light of a pentecostal hermeneutical perspective that privileges Luke-Acts, especially Acts 2. The goal will be to understand the passage and then move toward a pentecostal egalitarian understanding of humanity and society, thus affirming the beauty and dignity of female and male without affirming the hierarchical position of patriarchy or matriarchy.
21
Cooper, Travis Warren. "‘Cooking with Gordon’: Food, Health, and the Elasticity of Evangelical Gender Roles (and Belt Sizes) on The 700 Club." Religion and Gender 3, no. 1 (February 19, 2013): 108–24. http://dx.doi.org/10.1163/18785417-00301008.
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This article examines evangelical gender paradigms as expressed through a 700 Club cooking segment facilitated by Gordon Robertson, the son of Pat Robertson – founder of the Christian Broadcasting Network (CBN), The 700 Club, Christian Coalition, and one-time presidential candidate. Several themes converge within this cooking show, including health and nutrition, family ritual, and gender roles. Using the cooking segment as data, I draw on scholarship on body, gender, family and ritual to argue that evangelical discourses are labile in their responses to recent socio-cultural shifts and suggest that ‘Sunday Dinners: Cooking with Gordon’ defies caricatures of evangelical gender formation and signals a shift to soft-patriarchy and quasi-egalitarianism, at least within public, visual discourse. ‘Sunday Dinners’ underscores the centrality of the family in evangelical discourse – even as conceptions of gender are in flux – as it seeks to facilitate everyday rituals via cooking and eating together.
22
Lindeman Allen, Amy. "Babies and Building Blocks: A Re-constructive Reading of God’s Household in 1 Peter in light of the Absent Child." Biblical Interpretation 28, no. 3 (June 4, 2020): 347–70. http://dx.doi.org/10.1163/15685152-00283p04.
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Abstract This essay re-reads 1 Peter’s Haustafel from a childist perspective, concerned with children both absent and present. It re-imagines 1 Peter’s Haustafel as a model for the Christian family based on growth and interdependence, rather than power and submission. In this model, God is paterfamilias, mimicking patriarchy in order to bring about a reversal in which elders imitate infants. This is argued in three parts: (1) attending to children and the ideologies that govern their relationships; (2) uniting the metaphors of infants and building blocks; and (3) re-imagining an alternate model of household relationships.
23
Fletcher, Anthony. "Beyond the Church: Women’s Spiritual Experience at Home and in the Community 1600–1900." Studies in Church History 34 (1998): 187–203. http://dx.doi.org/10.1017/s0424208400013668.
Повний текст джерелаАнотація:
The Christian tradition has been elaborated and developed over many centuries in the context of gender, which provides the bedrock and framework of social order, powerfully influencing men and women’s conduct of every aspect of their daily lives. The dynamic relationship between gender and religious experience – a relationship that may at times channel, control, confine, or liberate – is bound to be complex for the historian to unravel. This paper attempts the beginning of such an unravelling, albeit confined to the experience of women and to England. It focuses upon 1600 to 1900, to argue that the effective gender system – the patriarchy – of this period was being revised by men in a radical way which had major implications for the possibilities open for women to find the space they needed for their spirituality. We cannot of course speak of patriarchy as something given and permanent in Western Christendom, only of patriarchies; for, if we take the term to refer to men’s institutionalized dominance over women and children in the family and the subordination of women outside it, men were bound to need constantly to adapt and adjust their means of achieving this end over the centuries. The objective here is as follows: the paper begins by exploring how the meaning of gender and therefore the patriarchal system was revised between 1600 and 1900; it will then offer an outline, with illustrative examples, of the patterns of women’s spirituality in that period. It starts with the home and within the home with the privacy of the closet, besides the family world of the hall and parlour. It will also look at some women who, through visions or prophecy, sought a national platform.
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Kebingin, Benedikta Yosefina. "The Effect of Patriarkat Ideology and the Relationship of Women's Flores Towards Local Culture Preservation." Advances in Social Sciences Research Journal 8, no. 9 (October 2, 2021): 428–40. http://dx.doi.org/10.14738/assrj.89.10843.
Повний текст джерелаАнотація:
Research taken location in the region of Flores were in the paint with the culture of patriarchy is written under the theme "Influence of Ideology Patriarchate and the Women's Keberperanana Flores on the Local Cultural Preservation". The life of the people of Flores has been well-established and strict in patriarchal culture since the time of the World War. In the course of time it cannot be denied that the way of viewing women and their involvement has certainly undergone some changes. Nevertheless, still needed an affirmation by deepening and cultural interpretation from time to time. The writer as a nun Congregation Imitationis Jesus (CIJ) has recorded the growth and development of women's place in the Church and in Flores society. CIJ since inception and ala s an establishment atantion against women and its role. The role of the CIJ sisters for and with women struggles so that women have a place and opportunity to play a role in building lives according to their capacities. So in this writing used the method of library research with historical- theological approach. From the results of this study concluded that changing in gender equality discope patriarchal culture growing along with the climate of Christian life baby too new languages that were previously not commonly used, or which appear in a new way.
25
Weber, Nora. "Feminism, Patriarchy, Nationalism, and Women in Fin-de-Siècle Slovakia." Nationalities Papers 25, no. 1 (March 1997): 35–65. http://dx.doi.org/10.1080/00905999708408489.
Повний текст джерелаАнотація:
The association of nationalist consciousness and feminist ideology in Slovakia in the late nineteenth century was a protracted and uneven process. This conclusion rests upon the results of this study which examines the feminist and nationalist views of Slovak women intelligentsia who were at the forefront of Slovak nationalist efforts. It explores responses of leading Slovak women to the following issues of nationalist concern: traditional Slovak patriarchy, women's education, and Western feminism. It demonstrates that in Slovakia, gender was not the primary factor determining women's loyalties; there were other connecting allegiances and loyalties to the nation and the community. Slovak women developed their own unique concept of gender equality that aided Slovak nationalist efforts. In doing so they employed the language of motherhood, domestic duties, and religious commitment.Around the turn of the century, a small group of Slovak women intelligentsia attempted to reconcile their own agenda with contemporary nationalist, social, and political currents. Spurred by nationalist efforts of the Slovak male intelligentsia, middle-class women tried to determine what type of new nationalist woman should replace the traditional woman. This question was answered by five women, in four very distinct ways: (1) Ľudmila Ríznerová-Podjavorinská portrayed the goals of Western feminism as a danger to Slovaks; (2) Elena Maróthy-Šolthésová and Terézia Medvecká Vansová encouraged the growth of Christian feminism; (3) Marína Ormisová-Maliaková favored the introduction of pragmatic feminism in Slovak nationalist efforts; and (4) Hana Lilge-Gregorová argued for the establishment of Western feminism as the basis of social and national development. Although the personal lives of these five women represent the social and national distress of the Slovak people, they also show women's fight for the acceptance of new ideas which would improve the fate of their sisters and their nation. Yet this small collection of feminist intellectuals could not and did not effect Slovak public opinion in any substantial way. Their influence, except perhaps that of Hana Lilge-Gregorová, did not stretch beyond the Slovak urban middle-class milieu.
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Elfi, Elfi, Indrawan Indrawan, Patricia Patricia, and Ade Andriani Renouw. "A CHRISTIAN FEMALE LEADERSHIP FRAMEWORK: AN INSIGHT FROM CHRISTIAN HIGHER EDUCATION IN INDONESIA." Polyglot: Jurnal Ilmiah 19, no. 2 (July 26, 2023): 104. http://dx.doi.org/10.19166/pji.v19i2.6120.
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<p><strong>Abstract</strong></p><p>There are only a few Christian- and Catholic-based universities in Indonesia that have females at the highest leadership. This may seem to be promoting the patriarchy concept as allegedly endorsed by Christianity, that woman was created to be a helper to man and because of that, woman is inferior to man. However, the Bible also mentions several female leaders and defends the inclusive culture where men and women are working together for God’ Kingdom. It is reflected by the many women at the middle management level in Christian higher education in Indonesia. Yet, studies about female in the middle management in Indonesia’s Christian universities are still limited. To further understand the issue, this study employs the phenomenology approach of the qualitative research method. In-depth interviews with six participants from two Christian universities in Indonesia were conducted in two weeks. From the findings, the authors propose a framework involving three elements that shape the Christian Female Leadership.<br /> <br /><strong>Bahasa Indonesia Abstrak</strong></p><p>Di universitas berbasis Kristen dan Katolik di Indonesia, hanya terdapat sedikit wanita yang menduduki jabatan sebagai pimpinan tertinggi. Hal ini seakan mengesankan bahwa Kekristenan mendukung konsep patriarki di mana wanita di ciptakan sebagai penolong bagi pria yang karenanya, wanita dianggap berada di bawah pria. Namun, Alkitab sebenarnya juga menyebutkan beberapa pemimpin wanita dan membela budaya inklusif di mana wanita dan pria bekerja sama untuk Kerajaan Allah. Ini tercermin dari banyaknya wanita pada level manajemen menengah di pendidikan tinggi Kristen di Indonesia. Akan tetapi, studi tentang wanita sebagai pemimpin pada level madya pada kampus Kristen di Indonesia masih terbatas. Untuk memahami lebih lanjut tentang hal ini, penelitian ini menggunakan pendekatan fenomenologi dari metode kualitatif. Wawancara mendalam dilakukan dengan enam partisipan dari dua kampus Kristen di Indonesia dalam waktu dua minggu. Dari hasil penelitian, para peneliti mengusulkan kerangka pemikiran di mana terdapat tiga elemen yang membentuk Kepemimpinan Wanita Kristen.</p>
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Neal, Diana. "Out of the Uterus of the Father: A Study in Patriarchy and the Symbolization of Christian Theology." Feminist Theology 5, no. 13 (September 1996): 8–30. http://dx.doi.org/10.1177/096673509600001302.
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Chakraborty, Titas. "The Household Workers of the East India Company Ports of Pre-Colonial Bengal." International Review of Social History 64, S27 (April 2019): 71–93. http://dx.doi.org/10.1017/s0020859019000038.
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AbstractThis article examines the various experiences of slavery and freedom of female household workers in the Dutch and English East India Company (VOC and EIC, respectively) ports in Bengal in the early eighteenth century. Enslaved household workers in Bengal came from various Asian societies dotting the Indian Ocean littoral. Once manumitted, they entered the fold of the free Christian or Portuguese communities of the settlements. The most common, if not the only, occupation of the women of these communities was household or caregiving labour. The patriarchy of the settlements was defined by the labour and subjection of these women. Yet, domestic service to VOC/EIC officials only partially explains their subjectivity. This article identifies the agency of enslaved and women of free Christian or Portuguese communities in their efforts to resist or bypass the institution of the European household in the settlements. These efforts ranged from murdering their slave masters to creating independent businesses to the formation of sexual liaisons and parental/fraternal/sororal relationships disregarding the approval or needs of their settlement masters.
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Mate, Rekopantswe. "Wombs As God's Laboratories: Pentecostal Discourses of Femininity in Zimbabwe." Africa 72, no. 4 (November 2002): 549–68. http://dx.doi.org/10.3366/afr.2002.72.4.549.
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AbstractStudies of born-again Churches in Africa generally conclude that they help members embrace modernity. Their teachings provide the ideological bases for members to embrace changing material realities. Such studies are rather silent on the demands of this ideological frame on women and men. This article looks at two Zimbabwean women's organisations, Gracious Woman and Precious Stones, affiliated to Zimbabwe Assemblies of God in Africa and Family of God respectively. Using ethnographic methods, it argues that such organisations teach women domesticity and romanticise female subordination as glorifying God. They discourage individualism by exalting motherhood, wifehood and domesticity as service to God. These demands emerge at a time when life is changing drastically in urban areas as women get educated and enter the professions. Economically a small but growing number of black families have experienced some upward mobility—something these Churches encourage through ‘the gospel of prosperity’. Although accumulation and upward mobility free families from (traditional) kin obligations which the Churches encourage, women are discouraged from resisting the patriarchal yoke even when material circumstances make it possible. The organisations repackage patriarchy as Christian faith. The article concludes that if these Churches are concerned with managing modernity, then they see modernity as female subordination.
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Na, Zeng. "Deconstrution Of Dichotomies In Toni Morrison’s Paradise." International Journal for Innovation Education and Research 3, no. 7 (July 31, 2015): 145–49. http://dx.doi.org/10.31686/ijier.vol3.iss7.404.
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In her 1998 novel Paradise, Morrison plays with her reader’s desire in terms of gender, race and religion where binary oppositions can be easily constructed in the process of reading. However, as this paper seeks to prove, all these dichotomies are ostensible and false. It is not Morrison’s intention to construct a disparate paradise as opposed to all-black patriarchy Ruby with its rigid Christian religion. It is Morrison’s intention to invite the readers into the program of deconstructing the dangers of this utopian desire. As the present paper finds out what Morrison really endeavors to critique is dichotomy itself. In the progress of the novel, we can see that simple dichotomies of race, of gender, and of religion are undermined, and set interpretations are shattered.
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Van Klinken, Adriaan S. "Male Headship as Male Agency: An Alternative Understanding of a ‘Patriarchal’ African Pentecostal Discourse on Masculinity." Religion and Gender 1, no. 1 (February 19, 2011): 104–24. http://dx.doi.org/10.1163/18785417-00101006.
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In some Christian circles in Africa, male headship is a defining notion of masculinity. The central question in this article is how discourses on masculinity that affirm male headship can be understood. A review of recent scholarship on masculinities and religion shows that male headship is often interpreted in terms of male dominance. However, a case study of sermons in a Zambian Pentecostal church shows that discourse on male headship can be far more complex and can even contribute to a transformation of masculinities. The main argument is that a monolithic concept of patriarchy hinders a nuanced analysis of the meaning and function of male headship in local contexts. The suggestion is that in some contexts male headship can be understood in terms of agency.
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Polyvyannyy, Dmitry I. "Institutions, Hierarchy, and the Flock of the Orthodox Church in the Balkans in the 1600s and 1700s as Shown by New Documents from the Ottoman Archive in Istanbul." Slovene 9, no. 2 (2020): 461–74. http://dx.doi.org/10.31168/2305-6754.2020.9.2.17.
Повний текст джерелаАнотація:
[Rev. of: Mutafova Krasimira, Kalitsin Maria, Andreev Stefan, The Orthodox Structures in the Balkans during the 17th–18th Century according to Documents from the Ottoman Archives in Istanbul, Veliko Tarnovo: Abagar, 2019. 672 p.] More than two hundred documents from the “Bishops’ files” (Piskopos Kalemi) Collection at Istanbul Ottoman Archives at the Chancellery of the Prime Minister of the Turkish Republic (Başbakanlık Osmanlı Arşivleri), recently published for the first time by Bulgarian scholars of Ottoman Studies Krassimira Mutafova, Maria Kalitsin and Stefan Andreev, reveal multifaceted practices of Orthodox Balkan church institutions’ interactions with the Ottoman authorities from 1684 to 1788. The review deals with the typology of the published documents and the information they contain regarding the fiscal activities of the patriarchy of Constantinople and the patriarchies of Ohrid and Peć (which were incorporated into the Constantinople patriarchy in 1757–1758) towards their Orthodox flock in the Balkan provinces of the Ottoman Empire. The accent is made towards conflicts between the church institutions and the Christian population, as well as contradictions within the higher Orthodox clergy. The importance of personal information on some hierarchs and of data concerning territories and centers of the dioceses is underlined. The author concludes that the reviewed publication provides abundant material for research on the status and functions of the Orthodox hierarchy in the administrative system of the Ottoman Empire in the 17th and 18th centuries.
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Van Schalkwyk, Annalet. "Heretic But Faithful: the Reclamation of the Body as Sacred in Christian Feminist Theology." Religion and Theology 9, no. 1-2 (2002): 135–61. http://dx.doi.org/10.1163/157430102x00089.
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AbstractThis article investigates the history of Christian patriarchy, misogyny and devaluation of the body, and the response of the feminist theological movement to this history; namely to reclaim the (female) body as sacred. It uses a metaphorical method to rediscover the goddess traditions as one of the main sources for such are-appraisal of the body as sacred. This is done because, in these ancient traditions, the female (and male) body was regarded as sacred, powerful and fruitful and the sexuality of the human body was accepted fully. The author then continues to investigate how three contemporary feminist theologians use this metaphorical approach and combine it with historical, psychological and exegetical approaches to rediscover and re-evaluate the sacredness and the goodness of the (female) body. By doing so, the author also assesses these theologians' understanding of Eros as that primordial life-force in the lives of women and men which include the spiritual-psychological, the physical, the erotic, the rational as well as the political. In short, these theologians have a basic understanding of Eros as love and power in action.
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Dearborn, Kerry. "The crucified Christ as the motherly God: the theology of Julian of Norwich." Scottish Journal of Theology 55, no. 3 (August 2002): 283–302. http://dx.doi.org/10.1017/s0036930602000327.
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Is there valid justification for affirming the motherliness of God while holding fast to the cross and to the Judeo-Christian heritage? Some feminists view the God of Abraham and Jesus as so closely linked with patriarchy and abuse that they reject this God as hopelessly male. Other theologians adhere to an exclusive emphasis on God as Father, and regard motherly appellations of God as distortions of biblical faith. Can the crucifixion and the atonement be seen in terms that are affirming of that which is female, yet remain grounded in the biblical texts and traditions? This article focuses on the theology of Julian of Norwich, whose meditations on the cross provide a middle way of affirming both the motherly nature of God and biblical revelation and tradition.
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Stefaniw, Blossom. "Feminist Historiography and Uses of the Past." Studies in Late Antiquity 4, no. 3 (2020): 260–83. http://dx.doi.org/10.1525/sla.2020.4.3.260.
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Two recently-published works involved in the representation of women in the Christian past show two contemporary but divergent historiographic modes. The following essay examines each study within a larger frame of inquiry as to how patriarchy continues to shape both the institutional and embodied orders within which feminist historiography of early Christianity and Late Antiquity takes place. Using Critical Race Theory as the best available perspective from which to engage with systems of oppression, I articulate certain revisions which should be made to current efforts towards equality and consider what it would mean to write feminist historiography as counter-narrative or counter-storytelling without that becoming a decorative or extra-curricular practice in the academy. When feminist historiography is treated simultaneously in institutional, embodied, and epistemic terms it becomes evident that the way we think about women is part of a high-stakes conflict around the use of the past.
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McDonald, Emma. "Finding the Maternal Divine in Contextual Realities of Motherhood." Journal of Feminist Studies in Religion 39, no. 2 (September 2023): 21–38. http://dx.doi.org/10.2979/jfs.2023.a908293.
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Abstract: The predominance of patriarchy in Christian communities has supported paternal metaphors over maternal analogues for describing God's action in the world. Feminist theologians have long advocated for the inclusion of women's experiences in God-talk, but navigating how to incorporate maternal imagery for the divine presents numerous pitfalls. This article draws on an expansive definition of motherhood that includes varied social and biological constructions of motherhood to illuminate how experiences of reproductive loss, transgender pregnancy, spiritual motherhood, and maternal grief and activism help envision a trinitarian maternal divine characterized by compassion and a zeal for justice. Ultimately, the article argues that troubling the category of "mother" can generate creative applications of maternal metaphors that remind us of the impassibility and interdependence of God. It also aims to challenge the notion that motherhood must be lauded and upheld over and above other metaphors for God in the world.
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McDonald, Emma. "Finding the Maternal Divine in Contextual Realities of Motherhood." Journal of Feminist Studies in Religion 39, no. 2 (September 2023): 21–38. http://dx.doi.org/10.2979/jfemistudreli.39.2.03.
Повний текст джерелаАнотація:
Abstract: The predominance of patriarchy in Christian communities has supported paternal metaphors over maternal analogues for describing God's action in the world. Feminist theologians have long advocated for the inclusion of women's experiences in God-talk, but navigating how to incorporate maternal imagery for the divine presents numerous pitfalls. This article draws on an expansive definition of motherhood that includes varied social and biological constructions of motherhood to illuminate how experiences of reproductive loss, transgender pregnancy, spiritual motherhood, and maternal grief and activism help envision a trinitarian maternal divine characterized by compassion and a zeal for justice. Ultimately, the article argues that troubling the category of "mother" can generate creative applications of maternal metaphors that remind us of the impassibility and interdependence of God. It also aims to challenge the notion that motherhood must be lauded and upheld over and above other metaphors for God in the world.
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Michael, Matthew. "Patriarchal ethics and narrative representation: Ethics, values and morality of the biblical narrator in the Jacob’s story." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 261. http://dx.doi.org/10.17570/stj.2016.v2n1.a13.
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The patriarch narratives have continually become stories of ethical embarrassment to the modern readers because of the participation and support of the patriarchs for unethical practices which directly undermine the conception of these patriarchs as paragon of virtues and faith by later religious traditions. Implicated in the representations of the patriarchs are God and the narrator who largely distanced themselves, and also directly refused to make explicit moral condemnation of this unethical behaviour. Significantly, Yahweh persistently promises unconditional blessings and protections to these patriarchs in spite of their lying, deception, and cheating within the stories. To further reinstate this ethical dilemma, there are no divine thunderbolts, no wrathful confrontations or the outburst of divine holy anger that apparently addresses and punishes the moral flaws of these patriarchs. On this same ethical template, the narrator appears also sympathetic to the divine neglects of these unethical behaviours because in spite of these behaviours of the patriarchs and even matriarchs of his stories they were still largely considered the heroes and heroines of his stories. Departing from this general understanding of patriarchal ethics, the present study points to the subtle representation of Jacob’s deception of his father and the punishment of this misdeed through his direct connection and implication in three subsequent scenes of deception where he himself was the object of these deceptions. Through this placement of Jacob in these other scenes of deceptions, the narrator subtly presents a moral universe where ethical misdeed continually haunts the perpetrators, and wrong deeds are clearly punished. Consequently, in spite of the many moral problems in the patriarch narratives, the narrator skilfully upholds a high morality, and the paper appropriately underscores the ethical significance of this representation of Jacob’s story for the contemporary Christian community.
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Pavlov, Volodymyr. "Biblical motives in the modern Ukrainian literature." Synopsis: Text Context Media 29, no. 1 (2023): 8–13. http://dx.doi.org/10.28925/2311-259x.2023.1.2.
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The subject of the study is the representation of Christian vision in the Ukrainian literature of independence. The problem is considered in the dichotomy of conservative Christian views against multicultural and atheistic education. The purpose of this study is to discuss theses in T. Trokhymenko’s 2022 article ‘The modern Ukrainian Literature and Christianity’, published in the journal ‘Patriarchy: the Uniate analytical periodical’. The structural elements of the work repeat the confutable source. The author uses the methods of slow reading, componential analysis, as well as typological and comparative. The novelty of the study is determined by the transformation of receptions of religious motifs in Ukrainian literature and the change of the religious space of Ukraine, which prompts us to understand the mechanisms of such transformations in the modern historical context. As a result of the study, it was established that the worldview paradigm of Christianity has undergone significant distortion due to Soviet policy and the influence of other religions - both Ukrainian and foreign. At the same time, it is ascertained that author's expressions of ideas and images promote Christian ideas, but do not portray canonical ecclesiastical texts. As a result of it the vision of Christian ideas becomes broader, but the distinctions between primary sources and author's interpretations become obliterated. Based on the analysis of modern Ukrainian literature, two trends have been traced: 1) the reception of biblical motifs in the context of the postmodern ironic tradition, which is characterized by skeptical-ironic interpretation of religious motifs and images, outrageousness and carnivalesqueness (inherent in the early works of V. Neborak and the early lyrics of S. Zhadan); 2) the reception of biblical motifs in the context of the existential-philosophical and cultural tradition, the central idea of such a reception is the idea of the importance of faith, humanity in the apocalyptic world of modern reality (in works by S. Zhadan, Yu. Vynnychuk, H. Marchuk). The perspective of the research can be seen in the study of the work of other Ukrainian writers (in particular, O. Zabuzhko, H. Pahutyak, M. Matios, K. Kalytko, etc.). The research is not exhausted but will be continued within the framework of other publications, which will highlight the peculiarities of Christian imagery in the creative practices of Ukrainian writers of the late 20th and early 21st centuries.
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B., Mary Stella Ran, and Poli Reddy R. "OJEBETA “THE SELF AWAKENED” IN BUCHI EMECHETA’S THE SLAVE GIRL." International Journal of Research -GRANTHAALAYAH 6, no. 10 (October 31, 2018): 95–99. http://dx.doi.org/10.29121/granthaalayah.v6.i10.2018.1166.
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The novel “The Slave Girl” by Buchi Emecheta exposes the plights of African women and portrayal of their struggle as slaves and ultimately how they come up the problem and becomes a self-awakened. In this paper, one can see Ojebeta starting her life as a slave and finally becomes an owner of a house by passing so many phases of life as a slave. In the beginning, she is sold into domestic slavery by her own brother. She has become the victim to her brother’s traits. She has become a scapegoat to the plans of African patriarchy. The intention of Buchi Emecheta is to recreate the image of women through feminism. Emecheta’s fiction is blended with reality representing socio historical elements of the prevailing society and its environment besides questioning the pathetic conditions of the people in general and women in particular. One can observe the narration of innocence of childhood grown into adulthood by attaining certain amount of freedom with the Christian education which she has received with which she has attained a small degree of self-awareness.
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Sanni, Samira, Samuel Adu-gyamfi, Abass Mohammed, Henry Tettey Yartey, and Kwasi Amakye-boateng. "Feminism in Islam: A Study of the Obstacles of Muslim Women Political Participation in Ghana." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 4 (December 1, 2021): 121–40. http://dx.doi.org/10.31920/2634-3622/2021/v10n4a6.
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Religion plays an important role in the lives of individuals. It most especially highlights the dictates of the good and bad for people through its scriptures. In some societies, religion is infused into their cultures, making it difficult for the people to determine the difference. Ghana is known for its religious tolerance and also its belief in patriarchy among others. The country has a majority of about 70% citizens in the Christian faith, 17% in the Islamic faith and the remaining is shared between others which may include the traditional belief systems. This article seeks to highlight the impact of Islam on political participation in Ghana and Parliament in particular. The focus of this study is to discuss the question relating to the limited level of participation of Muslim women in parliament. In particular, the article assesses the Qur’anic teachings to find out if the same is responsible for the minimal level of political participation or has served as an obstacle to the goals of Muslim women aspiring to be parliamentarians in Ghana.
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Wilhelmsen, Fredrik. "‘The Wife Would Put on a Nice Suit, Hat, and Possibly Gloves’: The Misogynistic Identity Politics of Anders Behring Breivik." Fascism 10, no. 1 (June 24, 2021): 108–33. http://dx.doi.org/10.1163/22116257-10010003.
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Abstract By analysing the anti-feminist and misogynistic narratives in Anders Behring Breivik’s compendium 2083: A European Declaration of Independence, this article argues that Breivik’s counterjihadist worldview can be located both as a permutation of ‘generic fascism’ and as a form of nonegalitarian ‘identity politics’. First, the article reframes and reformulates Nancy Fraser’s concept of identity politics, as it sets Breivik’s ideology in relation to her theory of a ‘politics of recognition’, arguing that her theories – originally developed to analyse left-wing politics – can be used to identify how questions of identity are at the centre of the dynamics of Breivik’s far-right ideology. The article then goes on to demonstrate how Breivik’s misogynist narratives are plotted into a broader fascist conception of history, where the alleged feminised and Islamised present is described as an estrangement from a glorious past dominated by white, European men. As a result, Breivik’s futural palingenetic vision of a ‘European cultural renaissance’ is not only going to resurrect a white, homogenous, ‘Christian’ society, but also restore patriarchy.
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Nicol, Donald M. "The Byzantine view of Papal Sovereignty." Studies in Church History. Subsidia 9 (1991): 173–85. http://dx.doi.org/10.1017/s0143045900001939.
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THE idea of papal sovereignty was foreign to the Byzantines. They had trouble enough trying to understand the Western interpretation of papal primacy. Papal ‘sovereignty’ was beyond them, unintelligible, unreasonable, and unhistorical. It is true that the East Roman Christians, whom for convenience we call Byzantines, did not all live in one generation. Their cultural and political roots were in Constantinople, the ancient Byzantium; and their empire endured in one form or another for 1,100 years, from the fourth to the fifteenth centuries. In so long a span their ideas naturally evolved and changed, as did their society. But their concept of the order of the Christian world remained stable. It was based upon the formula devised by the first Christian historian, Eusebius of Caesarea, in the fourth century. The formula was an amalgam of pre-Christian, Hellenistic notions of monarchy, with Old and New Testament elements. The Christian Roman Emperor was the elect of God and, as God’s vice-gerent on earth, he ruled over what was the terrestrial reflection, albeit a poor copy, of the Kingdom of Heaven. His patriarchs or supreme bishops of the Christian Empire, especially the Patriarch of Constantinople, his capital city, were the spiritual heads of the Christian world, acting in harmony with him. Church and State were therefore one, indissoluble and interdependent.
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Thomson, Andrew. "Right hand up, left hand down: The New Satanists of rock n’ roll, evil and the underground war on the abject." Metal Music Studies 7, no. 1 (March 1, 2021): 43–60. http://dx.doi.org/10.1386/mms_00031_1.
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Satan has long served as the ultimate evil, the world’s primary scapegoat. The Devil’s role in music, especially extreme music and heavy metal, has been to shock, terrify and enrage. But what if the imagery and ideology of Satan is used to combat an immoral societal evil? Is it then possible that the radical evil could itself become a force for good? This article intends to examine the music and philosophy of three modern bands, dubbed The New Satanists: Ghost, Twin Temple and Zeal & Ardor. Each band uses varying degrees of satanic influence to raise awareness of their perceived objectionable and abject issues in society: a harsh and unjust patriarchy, the Christian conversions and role of religion during the era of American slavery and suppression of individuality from the Catholic Church. Through the examination of these bands, social issues and Jean Baudrillard’s concept of symbolic evil, this article will examine theories of traditional evil potentially becoming a force for good when it combats the moral sickness existent in society. An alternate perspective – that of Satan as a liberator – could serve as a cure for a gamut of ills.
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Hódosy, Annamária. "Aronofsky’s Two Visions of the Ecological Fall." Hungarian Journal of English and American Studies 29, no. 1 (June 1, 2023): 78–102. http://dx.doi.org/10.30608/hjeas/2023/29/1/5.
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Abstract The unfolding ecological crisis is often blamed on an excerpt from the bible, according to which humans should “[b]e fruitful and increase in number; fill the earth and subdue it” (Gen 1:28). This command is repeatedly contrasted with another, saying that “[t]he LORD God took the man and put him in the Garden of Eden to work it and take care of it” (Gen 2:15). Could the current climate change have been avoided if the “second” command had carried more weight? Darren Aronofsky directed two films that deal with this question. In Noah (2014), it is the “second,” “eco-friendly” command that seems to reflect the intent of God; therefore, the secular techno-capitalist development of humankind, which is leading to an ecological disaster, is a revolt against this command and a manifestation of the Fall. As opposed to this, mother!, made three years later, suggests that it is the intertwining of the Christian tradition with patriarchy and anthropocentrism that lies behind the destruction of the environment, which in turn implies that the disaster can actually be interpreted as an adherence to the “first” command. (AH)
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Grayson, Deborah, and Tamanda Walker. "Religion, the secular and the left." Soundings 73, no. 73 (December 1, 2019): 54–72. http://dx.doi.org/10.3898/soun.73.05.2019.
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This article outlines four common ways that religion and faith are managed within left-wing organising. The first (indifference) sees 'religion' and 'faith' as a set of traditional practices that will naturally disappear as modernity prevails. The second (hostility) sees religion in terms of oppressive institutions which need to be excised from public life. The third (limited welcome) takes religion as a racial category, highlighting links between Christian-Secular supremacy and colonial domination, but does not engage with religious content. The fourth (incorporation) recognises that spiritual practices can sustain collectives in effectively challenging oppression. These approaches are discussed through two contrasting examples of leftist organising. The first is Southall Black Sisters, for whom challenging patriarchy includes challenging its expression in religious institutions, and secular spaces are seen as a necessary part of creating collectives. The second is the role of spirituality and religion in community responses to the Grenfell fire – in particular the shared walking in silence; this has been crucial to the community's ability to maintain strength and experience solidarity in the face of incredible and ongoing injustice. In trying to understand how the left should go about building solidarities and alliances, the authors assert the value of localised and contingent readings of 'religion' and 'the secular'.
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Sofyan, M. Ali, and Ahmad Kharis. "INDEPENDENT WOMEN FARMERS BETWEEN MINORITIES AND THE POWER OF WOMEN BY FARMER WOMEN GROUP." Marwah: Jurnal Perempuan, Agama dan Jender 21, no. 2 (December 19, 2022): 63. http://dx.doi.org/10.24014/marwah.v21i2.13191.
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AbstractThe relationship between men and women is dominated by men. Likewise in village society, in all spaces women become the second class. This paper describes group activities to resist the concept that has been perpetuated as a concrete manifestation of the ideology of feminism. This activity is carried out by the Women Farmers Group (KWT Karya Tani), which is located in Pengalusan Village, Mrebet District, Purbalingga Regency, Central Java. The study approach uses qualitative (ethnography) because it is more to do a more comprehensive study. KWT Karya Tani's agricultural products are several types of organic vegetables. Some of them are processed into sambal kucai, gethuk and peuyeum. From the results of group production and management, KWT won 1st place at the national level from the Ministry of Agriculture, which previously won 1st place in Purbalingga Regency in the yard competition. As subordinated subjects, women in this group can create a solid integration. In addition, they are located in Christian groups, while most of the village society are Muslim. There is a stigma that tends to show social boundaries on the basis of religion. This can further strengthen solidarity and social integration. Finally, at this point, KWT Karya Tani has resisted and deconstructed the power of patriarchy and majority.
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Snyder, Julia. "Prooftexting from Other People’s Scriptures? “Prophets and Patriarchs” in Acts of Philip 5–7." Harvard Theological Review 116, no. 1 (January 2023): 66–90. http://dx.doi.org/10.1017/s0017816023000044.
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AbstractWhat role has the “Old Testament” played in the self-understanding of Christians over the centuries, and what can we learn from the fact that Israel’s scriptures are often cited in early Christian texts? Using the Acts of Philip as a case study, this article argues that we should not assume all early Christian writers thought of these as “my own scriptures.” When we encounter citations from Israel’s scriptures in Christian texts, a variety of interpretive options should be considered, including the possibility that some writers saw Israel’s scriptures as “other people’s scriptures, not ours,” or would have consigned them a limited role in the Christian life, treating them as relevant for apologetics and evangelism—or for talking about apologetics and evangelism—but not for ongoing Christian discipleship. The article offers a new interpretation of Acts Phil. 5–7 and also examines Qur’anic citations in the Dialogue of Timothy I and the Caliph.
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Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885–1917." Religion and American Culture: A Journal of Interpretation 17, no. 1 (2007): 95–126. http://dx.doi.org/10.1525/rac.2007.17.1.95.
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AbstractThis article seeks to draw attention to an often overlooked aspect of the social gospel. Rather than explaining social gospelers as theological liberals who took an interest in social problems, as many historians have done, this essay argues that they were possessed of a unique theology, one which welded evangelical ideas of conversion and experiential Christianity with liberal postmillennial hopes. Their devotion to combating social ills should be understood, therefore, not solely as a secular commitment to social justice or a nebulous allegiance to Christian charity but also as a theological obligation tied to evangelical conversion and a repudiation of social sin, a crime as offensive to God as murder or theft. The social gospelers modeled the ideal Christian society upon that of the biblical patriarchs, one in which no distinction between the secular and sacred existed and sanctification guided the Christian's actions in the economy as well as in personal morality. That society, that postmillennial Zion, would come again when all humanity experienced a spiritual conversion and were truly born again as Christians—a transformation not limited to individual salvation but which brought with it a new understanding of the nature of Christian life.
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Moko, Catur Widiat. "Eksistensi Gender Ditinjau Dari Sudut Pandang Al-Kitab (Studi Terhadap Agama Katolik)." Jurnal Intelektualita: Keislaman, Sosial dan Sains 7, no. 1 (July 10, 2018): 21–30. http://dx.doi.org/10.19109/intelektualita.v7i1.2337.
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Gender is always being connected with equality and discrimination. Gender equality is about a balancing, harmony, and role equality and also a responsible among men and women. There are equality and also equity in having some rights, opportunities, cooperation, and relations among men and women. On the other hand, gender discrimination is a behaviour that tries to avoid, burden the equality of gender. This behaviour can cause an avoidance of the human right and the equality among men and women in many aspects, such as politics, economy, and socio-culture. Bible is the main source of every rule and Christian ethique. But the bible itself has patriarchy culture domination. Most of the scholar argued that the discrimination and injustice among men and women is a reflection of the culture. They can’t divide the gender concept that change and created in long term socio-culture process. The ideal status and role should be developed for the equality status among men and women. In some parts of the bible, there is role and status which are not ideal, or even show the discrimination to women, but that’s not the reason why we should avoid bible but we have to learn more about, what is the background and what is the purpose so we can get the best answer to solve all the gender problems.