Статті в журналах: "Religious life of women"

1

Mercier, Joyce M., and Edward A. Powers. "Sense of Control Among Women Religious." Journal of Religious Gerontology 9, no. 4 (December 30, 1996): 7–26. http://dx.doi.org/10.1300/j078v09n04_03.

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2

Abduraimova, Durdona Muhammadi kizi. "THE ROLE OF WOMEN IN HISTORICAL AND MODERN SOCIAL LIFE." CURRENT RESEARCH JOURNAL OF HISTORY 03, no. 02 (February 1, 2022): 44–47. http://dx.doi.org/10.37547/history-crjh-03-02-08.

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This article discusses the historical roots of women's rights, religious views, the situation and problems of different periods, as well as the formation of modern approaches and today's reforms in this regard.

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3

Melia, Susan Perschbacher. "Generativity in the lives of elder catholic women religious." Advances in Life Course Research 5 (January 2000): 119–41. http://dx.doi.org/10.1016/s1040-2608(00)80009-x.

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4

Taylor, Larissa Juliet, and Patricia Ranft. "Women and the Religious Life in Premodern Europe." Sixteenth Century Journal 27, no. 4 (1996): 1200. http://dx.doi.org/10.2307/2543981.

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5

Bilinkoff, Jodi. "Women and the Religious Life in Premodern Europe." History: Reviews of New Books 25, no. 1 (July 1996): 24–25. http://dx.doi.org/10.1080/03612759.1996.9952606.

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6

Kreis, Sister Maria Clara, and Rebecca Bardwell. "Motivational Factors of Women Committed to Religious Life." Journal of Spirituality in Mental Health 13, no. 3 (July 2011): 193–206. http://dx.doi.org/10.1080/19349637.2011.593407.

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7

Cavaliere, Paola. "Women between Religion and Spirituality: Observing Religious Experience in Everyday Japanese Life." Religions 10, no. 6 (June 8, 2019): 377. http://dx.doi.org/10.3390/rel10060377.

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A large majority of Japanese people describe themselves as mushūkyō, ‘non-religious’, even though they participate in several religious-related cultural practices that socialize them to accept spiritual attitudes without the mediation of organized religion. This phenomenon fits well into the ‘spiritual but not religious’ formula of the contemporary Northern European and North American sociological debate, in which the ‘religion’ and ‘spiritual’ categories denote interdependent, although not always reciprocated, domains. Drawing upon two sets of qualitative data on women belonging to five religious organizations (Shinnyoen, Risshō kōseikai, the Roman Catholic Church in Japan, Sōga Gakkai, and God Light Association (GLA)), in this study, I argue that the religion–spirituality distinction not only fails to capture the empirical reality of contemporary Japanese religions, it also does not take into account new modalities of religious and spiritual experiences of people with such affiliations. Their experiences are expressed through the socio-cultural milieu and the language of religion and spirituality available to them in contiguous and complementary ways. In this respect, the aim of this article is to discuss such aspects of Japanese women’s religious and spiritual experiences that have often eluded scholars writing on Japanese religiosity in order to broaden the focus of reflection to include the mushūkyō aspect and the presumed religion–spirituality mismatch.

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8

Luongo, Francis Thomas. "Catherine of Siena's Advice to Religious Women." Specula: Revista de Humanidades y Espiritualidad, no. 3 (May 14, 2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.

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This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to penitents or mantellate and letters to abbesses and nuns in monasteries. While Catherine’s letters to penitents and other women living in the world focus on the challenges of living without a formal religious rule, her letters to nuns focus on the importance of their maintaining claustration, following their rule and on the dangers of wealth—a recognition of the generally higher social and economic standing of monastic women. Catherine seems also to identify certain kinds of prayer with monastic life. It is important to remember that Catherine herself founded a monastery, and while it remains unclear what precisely her intentions were for this community, it is another sign of Catherine’s interest in and commitment to cloistered religiosity. The essay concludes by arguing for a more nuanced understanding of what it might have meant for Catherine to be a model for specific forms of religious life.

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9

Osiek, Carolyn. "The Women in Paul's Life." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 2 (April 19, 2012): 90–95. http://dx.doi.org/10.1177/0146107912441307.

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10

Akbar, Waza Karia, Yuhelna Yuhelna, and Sri Rahmadani. "THE DILEMMA OF ISLAMIC EDUCATION AND PROSTITUTION LIFE." JESS (Journal of Education on Social Science) 5, no. 1 (May 3, 2021): 1. http://dx.doi.org/10.24036/jess.v5i1.299.

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The Minangkabau society is famous for the tradisional philosophy of adat basandi sarak, sarak basandi kitabullah (ABS-SBK). Education and religious values have been passed down from one generation to another. However, it is still not going well. It is seen with the many women who are trapped in negative terms. They are very weak people in the economy and religious education. The goal to be achieved in this study in find out the causes of Minangkabau women who are continually involved in the world prostitution. The focus of this research is the woman in the localization of the goddess Aro, West Sumatera. The method used by researchers is qualitative with case studies in the Andam Dewi. The findings suggest that those involved in prostitution were women aged 17-27 years old because of the economic factors and religious knowledge are very weak. Other findings also show the weak role of Mamak in Minangkabau in monitoring its ministry.

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11

Teaff, Joseph D. "Leisure and Life Satisfaction of Older Catholic Women Religious." World Leisure & Recreation 33, no. 3 (September 1991): 27–29. http://dx.doi.org/10.1080/10261133.1991.9673777.

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12

Ališauskienė, Milda. "Women’s Leadership in New Religions and the Question of Gender Equality in Post-Communist Lithuania." Nova Religio 24, no. 4 (May 1, 2021): 84–103. http://dx.doi.org/10.1525/nr.2021.24.4.84.

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This article discusses features of women’s religious leadership, social innovations, and transmission of existing gender relations patterns within diverse new religions in post-communist society in Lithuania. The article is based on participant observation in Pagan and Hindu-origin religious groups and interviews with women leaders of these groups. The narratives of women leading Pagan and Hindu religious groups in Lithuania reflected their agency, features of their leadership, and the basis for the construction of their religious authority. Research data showed that the women interviewed took leadership of their respective religious groups after gaining professional experience in their careers. Their agency was not permeated by feminist ideas, but instead the importance of men in their life choices was emphasized throughout their narratives. The three case studies indicate that female religious leadership in these new religions follows the tendency toward a return to patriarchal values in post-communist society in Lithuania, rather than moving towards an ideal of gender equality.

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13

Nedzelska, N. I. "Women's deities in the religions of the Abrahamic tradition." Ukrainian Religious Studies, no. 19 (October 2, 2001): 15–23. http://dx.doi.org/10.32420/2001.19.1159.

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It is not objectionable in modern science that the woman was deified earlier than her husband, and the sacred books of religions of the Abrahamic tradition capture the next stage of society's development: the transition to a new way of farming and the rule of man in all spheres of life. Judaism and Islam did not recognize the cult of the goddesses and always struggled with it. For the Jews, Yahweh (or Yahweh) was both a patron of women. In Judaism, a woman does not actively participate in religious life. It is not necessary here, because its vital activity is itself a religious one. The functions of a woman in a family are identical to religious service. Each Jewish woman is a Goddess. Like God, she creates a man and she is unnecessary intercessor to the outside world. A man has to pray for her, for she is, by his very nature, the leader of the will of God.

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14

Klingorová, Kamila. "Feminist geographies of religion: Christianity in everyday life of young women." Geografie 121, no. 4 (2016): 612–31. http://dx.doi.org/10.37040/geografie2016121040612.

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Religion influences people’s everyday life, including the way they structure their families, and relationships between men and women in general. Religious adherents tend to hold more traditional and even gender-stereotypical values. The association between religion and gender relations in space lends itself well to an analysis through feminist geographies of religion. Nevertheless, social relations in Czech secular society continue to be formed by Christian culture, which makes research in feminist geographies of religion important in this context. This contribution is based on a qualitative research using semi-structured interviews with young women living in Prague. Interviewed women are Catholic, Protestant, or without religious affiliation. The aim of the research was to verify the influence of Christianity on respondents’ everyday life. The biggest difference between religious and non-religious women is in their view of traditional family. In addition, Christianity shapes such a spatial behavior of religious respondents which differs from non-religious respondents mostly in their leisure time.

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15

Tsomo, Karma Lekshe. "Lao Buddhist Women: Quietly Negotiating Religious Authority." Buddhist Studies Review 27, no. 1 (September 7, 2010): 85–106. http://dx.doi.org/10.1558/bsrv.v27i1.85.

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Throughout years of war and political upheaval, Buddhist women in Laos have devotedly upheld traditional values and maintained the practice of offering alms and other necessities to monks as an act of merit. In a religious landscape overwhelmingly dominated by bhikkhus (fully ordained monks), a small number have renounced household life and become maekhaos, celibate women who live as nuns and pursue contemplative practices on the periphery of the religious mainstream. Patriarchal ecclesiastical structures and the absence of a lineage of full ordination for women have combined to render the religious roles of Buddhist nuns and laywomen virtually invisible throughout most of Lao history. With limited access to Buddhist learning, maekhaos live at the margins of Lao society, both spatially and economically. Based on interviews gathered during fieldwork in Laos and at a Lao temple in California, this paper examines the lives of Lao Buddhist women, their relationship to religious authority, and ways they might move from the margins to full inclusion in Lao religious life.

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16

Alvi, Sajid Mehmood, Muhammad Tahir, and Saira Bano. "Religious Orientation, Spirituality, and Life Satisfaction: A Gendered Perspective." Global Social Sciences Review VI, no. I (March 30, 2021): 120–29. http://dx.doi.org/10.31703/gssr.2021(vi-i).13.

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In recent times, religiosity and spirituality have received much attention towards mental health, but very few investigations worked on their role on life satisfaction within the gender perspective. The present study, however, investigates the relationships between religiosity, spirituality, and life satisfaction among individuals residing in Haripur, Khyber Pakhtunkhwa (KPK) Pakistan, with special reference to gender. For this purpose, a sample of 150 adults (71 men and 79 women) were selected by convenient sampling technique and was evaluated using validated versions of three scales: Religious Orientation Scale (ROS), Spirituality Scale (SS), and Satisfaction with Life Scale (SLS). Results indicate that religiosity and spirituality have a significant positive correlation with life satisfaction. Results of linear regression showed that religiosity and spirituality significantly predict life satisfaction. Women reported more religious orientation and spirituality as compared to men in the sample studied. The study is useful for both men and women, highlighting the importance of one's orientation towards religion.

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17

Johnson, Penelope D. "Women and the Religious Life in Premodern Europe. Patricia Ranft." Speculum 75, no. 3 (July 2000): 724–25. http://dx.doi.org/10.2307/2903433.

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18

Wolf, Mary Alice. "The Call to Vocation: Life Histories of Elderly Women Religious." International Journal of Aging and Human Development 31, no. 3 (October 1990): 197–203. http://dx.doi.org/10.2190/qfv9-y69f-1ah0-yrmw.

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19

Uche, Anthonia Odilile. "Influence of Self-Care Awareness on the Physical Well-Being of African Religious Women in Karen, Nairobi, Kenya: A Psycho - Educational Intervention." Journal of Gender Related Studies 3, no. 1 (October 20, 2022): 73–99. http://dx.doi.org/10.47941/jgrs.1076.

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Purpose: This study explored how self-care awareness practice influences the physical well-being of African religious Women of the Catholic Church in Karen, Nairobi-Kenya. Methodology: Qualitative paradigm and phenomenological design were used. Target was all African religious women living in Karen. Maximum variation sampling technique was used to select four religious women’s congregations that participated in the study. Criterion sampling technique was used to select 10 participants for the study, comprising of 4 religious women, 2 religious brothers, 2 priests and 2 lay persons. Methodology: Findings revealed that, religious women in Karen-Nairobi were prevented from adequate self-caring due to overwork, negligence, wrong concept of religious life, poor remuneration, poverty, influence of entrenched gender role, inability to integrate prayer life, the apostolate and community life as well as a misunderstanding of the meaning of self-care. Unique Contribution to Theory, Policy and Practice: This study concluded that the lack of self-care awareness among African Catholic Religious Women in Karen affected their physical well-being. Suggested remedial interventions included awareness creation, greater access to education, designing and use of a self-care curriculum, regular supervision of self-care practice by superiors, the replacement of life-diminishing structures in the religious life and the Church, revision of life and establishing economic sustainability.

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20

Morello SJ, Gustavo, Mikayla Sanchez, Diego Moreno, Jack Engelmann, and Alexis Evangel. "Women, Tattoos, and Religion an Exploration into Women’s Inner Life." Religions 12, no. 7 (July 8, 2021): 517. http://dx.doi.org/10.3390/rel12070517.

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In this article, we study women’s tattoos from a lived religion perspective. We describe how women’s tattoos express their inner lives, the religious dynamics associated with tattooing, and how they negotiate them with others. The sample used came from surveys and interviews targeting tattooed women at a confessional college on the East Coast of the United States. Women appropriate a prevalent cultural practice like body art to express their religious and spiritual experiences and ideas. It can be a Catholic motto, a Hindu or Buddhist sign, or a reformulated goddess, but the point is that women use tattoos to express their inner lives. We found that women perceive workplace culture as a hostile space for them to express their inner lives through tattoos, while they are comfortable negotiating their tattoos with their religious traditions. And they do so in a Catholic university.

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21

Menegon, Eugenio. "Child Bodies, Blessed Bodies: the Contest Between Christian Virginity and Confucian Chastity." NAN NÜ 6, no. 2 (2004): 177–240. http://dx.doi.org/10.1163/1568526042530391.

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AbstractIn late imperial China chastity of a widowed or betrothed woman, rather than virginity per se, was considered the core female virtue in social practice, in literary discourse, and in law. However, religious chastity as offered in Buddhism and other Chinese religious traditions was a way for women to evade the strictures of married life. This helps explain why, when introduced in the seventeenth century by Spanish Dominican friars, the concept of virginity as a prerequisite for consecrated religious life found enthusiastic acceptance among some women in Fujian province. To legitimize virginity as a virtue and a perpetual state of life for some Chinese women, missionaries and their converts ingeniously revised the meaning of filiality, claiming a place for Christian filiality within orthodox boundaries of filial piety (xiao), while suggesting that Christianity offered a truer meaning of filiality, subordinated to the divine prerogatives of the Christian God.

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22

Shah, Rozena Hussain, and Umar Hayat. "U-19 Female Status in Semetic Religions A Comparative Critical Research Study." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (September 1, 2020): 276–90. http://dx.doi.org/10.53575/u19.v4.01.276-290.

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"Human life and society comprises man and woman in general. Both are equal to each other being human being having equal rights and responsibilities being with in their natural limits. But the ground reality is quite different and bitter. The mankind especially the women folk have been exploited for a long time due to which society got imbalanced. The need is to probe the issue in the light of different religious teachings especially the semetic religions to know the actual status of women folk and to analyse that what of the semetic religions gives them their proper status in society by protecting their basic rights accordingly. This is the basic theme lying in the article."

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23

Kreis, Maria Clara, Joanna Crammond, and Marcia Lunz. "Motivational Factors Across Three Generations of Women Committed to Religious Life." Journal of Spirituality in Mental Health 18, no. 3 (May 13, 2016): 163–84. http://dx.doi.org/10.1080/19349637.2015.1088427.

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24

Cross, Claire. "The Religious Life of Women in Sixteenth-century Yorkshire (Presidential Address)." Studies in Church History 27 (1990): 307–24. http://dx.doi.org/10.1017/s0424208400012134.

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On 17 September 1523 a very wealthy widow, Dame Joan Thurscross, made her will in Hull. Her benefactions included £30 for new vestments to her parish church of St Mary’s, £35 to hire a priest for seven years to sing for her soul, the souls of her three husbands, of her parents, and of her son, £4 to the building works at the White Friars’, £12 for a priest to perform an obit in St Leonard’s convent in Grimsby, where she had been born, small presents to her god-daughter and other nuns at Sixhills, £20 for mending the causeway between Beverley and Anlaby, thirteen white gowns for thirteen poor women, and silver masers or standing pieces for Sixhills Nunnery, Kirkstall Abbey, and the Charterhouse of Hull. It is impossible to read this very individual will and not recognize the bequests, however conventional in themselves, as being the carefully thought out intentions of the testatrix. With its emphasis upon Masses for the dead and stress on die necessity of good works it furnishes a poignant example of late medieval piety.

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25

Ursaru, Manuela, Irina Crumpei, and Gabriel Crumpei. "Quality of Life and Religious Coping in Women with Breast Cancer." Procedia - Social and Behavioral Sciences 114 (February 2014): 322–26. http://dx.doi.org/10.1016/j.sbspro.2013.12.705.

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26

McNamara, Jo Ann Kay. "Women and the Religious Life in Premodern Europe by Patricia Ranft." Catholic Historical Review 83, no. 2 (1997): 298–99. http://dx.doi.org/10.1353/cat.1997.0096.

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27

Zamanian, Hadi, Hasan Eftekhar-Ardebili, Mehrdad Eftekhar-Ardebili, Davood Shojaeizadeh, Saharnaz Nedjat, Zahra Taheri-Kharameh, and Mona Daryaafzoon. "Religious Coping and Quality of Life in Women with Breast Cancer." Asian Pacific Journal of Cancer Prevention 16, no. 17 (December 3, 2015): 7721–25. http://dx.doi.org/10.7314/apjcp.2015.16.17.7721.

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28

Chibnall, Marjorie, and Berenice M. Kerr. "Religious Life for Women c. 1100-c.1350: Fontevraud in England." American Historical Review 106, no. 1 (February 2001): 239. http://dx.doi.org/10.2307/2652352.

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29

R, Nirmaladevi. "Prostitution Life and Prosperity in Epics." International Research Journal of Tamil 3, no. 1 (January 27, 2021): 174–80. http://dx.doi.org/10.34256/irjt21119.

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The Science of Anthropology in separate Human Being understand the relationship between the various Human being along Faith, Custom, not written in law and religious belief- Women is most important in human being – In women whore is study the all kinds of Arts and proud in her life – Most beautiful women of whore only bought pariaum in her life – Silapathigaram – Manimegalai letter to Kovalan is the best one in Tamil literature- Now-a –Day these women’s are well in her life style – these women are good manner and popular in Novel Literature.

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30

Yulikhah, Safitri. "JILBAB ANTARA KESALEHAN DAN FENOMENA SOSIAL." Jurnal Ilmu Dakwah 36, no. 1 (August 24, 2017): 96. http://dx.doi.org/10.21580/jid.v36.1.1627.

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Close the genitals for a Muslim woman is a liability as embodied in the Qur'an. Clothes that cover the genitals is commonly called hijab. In the development of the hijab is not simply understood as a religious duty. However, it extends into the lifestyle of women in part. Hijab eventually not only a manifestation of piety as hoped religious orders. On the other hand hijab is a manifestation of social phenomena. This is reinforced by the widespread use of the hijab in some communities for reasons of politics, law, and others. Religious reasons behind the use of hijab among Muslim women. This reality ultimately refers to a conclusion that hijab is not merely a representation of Muslim piety but the hijab is also a life style for some Muslim women to be impressed or present a religious atmosphere in the life she lived.***Menutup aurat bagi seorang muslimah adalah kewajiban sebagaimana yang termaktub dalam al-Qur’an. Pakaian yang menutup aurat ini biasa disebut jilbab. Dalam perkembangannya jilbab bukan sebatas dipahami sebagai sebuah kewajiban agama. Namun meluas menjadi gaya hidup sebagaian perempuan. Jilbab akhirnya tidak hanya sebuah perwujudan kesalehan sebagaimana yang diharapkan perintah agama. Jilbab disisi lain merupakan manifetasi dari fenomena sosial. Hal ini diperkuat dengan maraknya penggunaan jilbab pada sebagian masyarakat karena alasan politik, hukum, dan lainnya. Beragama alasan yang melatarbelakangi penggunaan jilbab di kalangan muslimah. Realitas ini pada akhirnya merujuk pada sebuah kesimpulan bahwa jilbab bukan semata-mata representasi kesalehan muslimah. Tetapi jilbab juga menjadi life style bagi sebagian muslimah agar terkesan atau menghadirkan suasana religius dalam kehidupan yang dijalaninya.

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31

Yulikhah, Safitri. "JILBAB ANTARA KESALEHAN DAN FENOMENA SOSIAL." Jurnal Ilmu Dakwah 36, no. 1 (August 24, 2017): 96. http://dx.doi.org/10.21580/jid.v36i1.1627.

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Close the genitals for a Muslim woman is a liability as embodied in the Qur'an. Clothes that cover the genitals is commonly called hijab. In the development of the hijab is not simply understood as a religious duty. However, it extends into the lifestyle of women in part. Hijab eventually not only a manifestation of piety as hoped religious orders. On the other hand hijab is a manifestation of social phenomena. This is reinforced by the widespread use of the hijab in some communities for reasons of politics, law, and others. Religious reasons behind the use of hijab among Muslim women. This reality ultimately refers to a conclusion that hijab is not merely a representation of Muslim piety but the hijab is also a life style for some Muslim women to be impressed or present a religious atmosphere in the life she lived.***Menutup aurat bagi seorang muslimah adalah kewajiban sebagaimana yang termaktub dalam al-Qur’an. Pakaian yang menutup aurat ini biasa disebut jilbab. Dalam perkembangannya jilbab bukan sebatas dipahami sebagai sebuah kewajiban agama. Namun meluas menjadi gaya hidup sebagaian perempuan. Jilbab akhirnya tidak hanya sebuah perwujudan kesalehan sebagaimana yang diharapkan perintah agama. Jilbab disisi lain merupakan manifetasi dari fenomena sosial. Hal ini diperkuat dengan maraknya penggunaan jilbab pada sebagian masyarakat karena alasan politik, hukum, dan lainnya. Beragama alasan yang melatarbelakangi penggunaan jilbab di kalangan muslimah. Realitas ini pada akhirnya merujuk pada sebuah kesimpulan bahwa jilbab bukan semata-mata representasi kesalehan muslimah. Tetapi jilbab juga menjadi life style bagi sebagian muslimah agar terkesan atau menghadirkan suasana religius dalam kehidupan yang dijalaninya.

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32

Rasyidah, Rasyidah, Mustabsyirah Husein, Husna Amin, Dwi Dendi, and Masrizal Masrizal. "Disharmony of intra-Islamic religious life at the women's majelis ta'lim in Aceh." Gender Equality: International Journal of Child and Gender Studies 8, no. 2 (September 30, 2022): 135. http://dx.doi.org/10.22373/equality.v8i2.13211.

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This paper explains the disharmony of intra-Islamic religious life at the women Majelis Ta’lim in Aceh. Majelis Ta’lim as one of the local wisdoms in Aceh which is still practiced as a community school that educates women/mothers in the community. This should be able to become a pillar that strengthens the peaceful role of women. However, this becomes difficult, because of there is disharmony situation in religious interactions in the women's Majelis Ta’lim. Whereas the peaceful energy possessed by women should be maximized to build intra-Islamic religious harmony. This study used a qualitative approach, using data collection techniques through interviews, observations and FGDs. The results of the study showed that there were three issues of disharmony experienced by women in the Majelis Ta’lim. They were 1) the immature attitude in responding to various differences in practice among members of PERTI, NU and Muhammadiyah, 2) the resistance of women's groups to the presence of salafi/Wahabi groups, which according to them, had taught a different understanding of religion and were not familiar with their religious understanding, and 3) the emergence of competition between the followers of the Teungku Majelis Ta’lim, both in terms of teaching substance and in terms of popularity, which caused disharmony.Keywords : disharmony, majelis, ta’lim, women

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33

Duana Sutika, I. Nyoman. "Perempuan dalam Konstruksi Sosial Religius Masyarakat Bali." Pustaka : Jurnal Ilmu-Ilmu Budaya 19, no. 1 (February 28, 2019): 56. http://dx.doi.org/10.24843/pjiib.2019.v19.i01.p10.

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Religious social construction in the life of society in Bali gives advantages for men but vice versa for women in all aspects of life. Social construction strengthens myths, creates discrimination, marginalization, and oppression of women. Religious interpretations are conducted in constructions created by patriarchal societies, so women are always positioned as subordinate status. This cultural and patriarchal ideology clarifies women as the second class after men, as oppressed objects in all living structures. The image of women behind this cultural manifestation has become a heritage that accepted by balinese people until recently although feminism's insistence has been done entirely to strive for the emancipation and equality in all aspects of life.

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Zahid, Reza Ahmad. "Aktualisasi Komitmen Beragama Waria Kota Kediri." Journal An-Nafs: Kajian Penelitian Psikologi 5, no. 2 (November 30, 2020): 217–32. http://dx.doi.org/10.33367/psi.v5i2.1382.

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The existence of transgender in social life still leaves many problems. Negative stigma and discrimination are already firmly attached to them. This problem certainly requires handling so that the negative mindset of transgender women does not only put to something horrible in nature. They also cannot be separated from their natural tendency as religious humans (homo-religious). This study seeks to reveal the religiosity side of transgender women and how they actualize their religious-selves. Because of this reason, the researcher uses the concept of Maslow as self-actualization, then Stark and Glock as religious commitment in the framework of qualitative-phenomenological research. In-depth interviews, observation, and documentation are techniques in extracting data, then analyzed inductively. The results of this study found that the fact, transgender religious behavior fulfills the five dimensions of religion as per the conceptual framework of Stark and Glock as religious commitment. Second, the self-actualization of transgender women in their religious-life also shows that they have an inner need through Nurul Iman jamiyyah. They follow recitation consistently where the senior transgender (adult) has moved to religious maturity that manifested in their daily life by the religious commitment and always follow jamiyyah, and encourage younger transgender women to keep trying to carry out religious-teachings.

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Higgins, Maura P. "Parental Bereavement and Religious Factors." OMEGA - Journal of Death and Dying 45, no. 2 (October 2002): 187–207. http://dx.doi.org/10.2190/raut-e0rx-tle5-au8y.

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There is a long held theory that religiosity provides comfort in times of bereavement. The purpose of this study is to examine religious factors and their relationship with depression as measured by the short CES-D scale in respondents that have experienced the death of a child. It is hypothesized that religious variables including a belief in afterlife and frequency of attendance at religious services will have a relationship with depression, with respondents who have higher measures of religiosity on these measures experiencing lower levels of depression. The research design is a secondary analysis of a single survey with data from the American Changing Lives Data Set, 1986, Wave 1. The study utilizes multiple regression analysis. The results of the study only weakly support the hypothesis that religious factors have a relationship with depression. Other variables, including, sex, marital status, race, age, family income, and education appear to have a stronger relationship with depression than religious factors. The study suggests that marital status has the strongest relationship with depression for women, and education has the strongest relationship with depression for men. The study's conclusion suggests that married women, and men with a higher level of education experience lower levels of depression.

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Kabel, Allison M. "Modest Swimwear, Religiosity and Aging: Apparel and Physical Activity for Women Throughout the Life Course." Anthropology & Aging 43, no. 1 (March 28, 2022): 35–48. http://dx.doi.org/10.5195/aa.2022.359.

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Swim-related activity is one of the most recommended forms of physical activity for older adults, increasing the importance of access to swimming and water sports throughout the life course. This study examined eight online forums addressing topics related to religious-based modesty and moral judgements about different types of swimwear, such as the bikini or the burqini. Online discussion forums dedicated to modest dress for women with religious or faith-based modesty preferences are often called “modesty blogs.” These blogs have grown in popularity and influence on social media, and one of the most controversial topics discussed is the notion of a woman’s choice in swimwear as a moral indicator. This article analyzes the ways in which these blogs serve as informal sites of knowledge production and sites of religious interpretation. These forums reveal insights about physical activity and the sense of belonging regarding modesty within a moralized domain. The review of these modesty blogs resulted in examples of (1) modest swimwear as empowering for religious women throughout the life course, (2) conflicting modesty narratives, and (3) modesty as a way to avoid shame and uphold middle-class values. Apparel-related barriers to physical activity, including swimwear and water sport, have the potential to negatively impact the health and well-being of religious women and their families throughout the life course.

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Cavaliere, Paola. "Building Emotional Resilience: Japanese Women’s Religious and Spiritual Coping Strategies in the Time of COVID-19." Religions 12, no. 9 (September 3, 2021): 723. http://dx.doi.org/10.3390/rel12090723.

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This paper explores the moderating effect of religious and spiritual coping mechanisms on the COVID-19 pandemic-induced emotional distress among a group of Japanese women practising temple meditation and yoga. A growing body of literature identifies religion and spirituality as sources of coping mechanisms for emotional distress during the pandemic, in that they enable individuals to find ways to improve subjective well-being and quality of life. The study uses a descriptive phenomenological approach, drawing upon narratives collected between September 2020 and June 2021 from thirty-two respondents composed of a mix of religious-affiliated and self-identified non-religious women practising temple meditation and yoga. Findings indicate that more women, including religious affiliates, have favoured spiritual coping mechanisms in the forms of meditation and body–mind practices to build emotional resilience. This reflects a quest for greater subjective well-being to compensate for the increased burden of emotional care during the pandemic. Overall, while organised religions have come to appropriate more holistic forms of spirituality to respond to demands of emotional care, body–mind spiritual practices have become more appealing for younger religious and non-religious Japanese women alike, in that they downplay gender-conforming ideas of the care economy with its emphasis on dedication and dependency.

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Willya, Evra. "HAK-HAK REPRODUKSI DALAM PANDANGAN ISLAM." Marwah: Jurnal Perempuan, Agama dan Jender 11, no. 1 (June 2, 2012): 1. http://dx.doi.org/10.24014/marwah.v11i1.497.

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Woman always becomes an interesting topic to be discussed in religion. It is because of religion represents the way of life of mankind. It contains direct interconnected teachings with law and orders about the position and life of woman, both in worship and in particular relationship between man and woman, especially in terms of family relationships. During this, most of “the religious elite" are biased in understanding and interpretation of the religious texts in relation to women's issues, because they understand the religious texts literally, it seem to favor men over women. This paper discuss about reproductive rights in Islam. In Islam, woman and man are in the same position. It is stated clearly in both the Qur'an and the hadith.

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Faricy, Robert J. "The Person-Nature Split: Ecology, Women, and Human Life." Irish Theological Quarterly 53, no. 3 (September 1987): 203–18. http://dx.doi.org/10.1177/002114008705300303.

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Hawes, Frances, and Jane Tavares. "LONG-TERM GENDERED PATHWAYS OF RELIGIOUS INVOLVEMENT POST WIDOWHOOD." Innovation in Aging 6, Supplement_1 (November 1, 2022): 431. http://dx.doi.org/10.1093/geroni/igac059.1693.

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Abstract Widowhood is associated with decreased emotional well-being, particularly increased depression. Prior research suggests that religiosity may help improve mental health among widowed individuals. However, longitudinal studies exploring the role of religiosity on emotional well-being among widowed older adults is lacking, as are studies which examine different dimensions of religiosity. This longitudinal study analyzed data from the 2006-2018 waves of the nationally representative Health and Retirement Study (HRS). Ordinary least squares (OLS) regression analysis was used to examine the relationship between widowhood and depression as well as the role of religiosity as a moderator of this association. Analysis was stratified by gender to further explore these interactions. Results show that men and women show similar levels of depression at widowhood, but men are far less likely to be depressed prior to widowhood. Women also show a better recovery pattern over time post-widowhood. Furthermore, religiosity (particularly attending church) is an effective way of coping with widowhood and mitigating depression for both genders. However, men are significantly less religious than women. This study highlights the long-term effects of widowhood on depressive symptomology among older adults. Practical implications of this study include intervention development around increased screening and treatment for depression for widowed older adults (in particular, for widowers) as well as connecting this vulnerable population with resources. These findings may also inform program outreach (such as hospice bereavement services) that aim to facilitate healthy grieving among widowed older adults.

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Santiago, Hailey J., Caitlin Curtin, Julia Stengel, Edward H. Thompson, and Andrew Futterman. "EXAMINING GENDER DIFFERENCES IN RELIGIOUS INVOLVEMENT AND DEPRESSION IN LATER LIFE." Innovation in Aging 3, Supplement_1 (November 2019): S525. http://dx.doi.org/10.1093/geroni/igz038.1933.

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Abstract This study examines gender differences in a causal model of religious motivation, religious participation and depression. Using a random sample of 287 community-dwelling older adults living in Worcester, MA, the model hypothesizes that motivations for religious involvement (intrinsic vs. extrinsic) differentially predict religious participation (organizational and non-organizational) as well as depression at both initial and 12-month assessments. In this model, participation also mediates direct relationships between religious motivation and depression. Religious motivation and participation are assessed using standard measures (e.g., Allport & Ross, 1967; Ainlay & Smith, 1982), and depression is assessed both by self-report (CESD and by interview (Hamilton Rating Scale for Depression derived from the Schedule for Affective Disorders and Schizophrenia, SADS). Using MPlus, confirmatory analyses of the model were conducted separately in male and female samples. The model which includes both direct effects of religious motivation and participation on depression and with religious participation as mediating variable demonstrated reasonably good fit to the data in both male and female samples (e.g., CFI=.956 and .943, respectively). Consistent with previous research (e.g., McFarland, 2009), gender differences in the models emerge. For example, men report higher levels of religious participation and less depression than women. In addition, older men demonstrate stronger positive associations between extrinsic religiousness and organizational participation and a more negative association between extrinsic religiousness and depression, than older women. Elucidating the structural relationships among religious orientation, religious participation, and depression in older adults benefits our understanding of vulnerability and treatment of depression in this population.

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Davidson, Denise, Kelly S. Hughes, Ieva Misiunaite, Elizabeth Hilvert, and Alan Shuldiner. "Body Image and Life Satisfaction in Amish, Catholic, and Non-Religious Women." Journal of Amish and Plain Anabaptist Studies 6, no. 2 (2018): 174–91. http://dx.doi.org/10.18061/1811/87096.

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Tompson, Sally. "Religious Life for Women c1100-c.1350: Fontevraud in England Berenice Kerr." English Historical Review 115, no. 463 (September 2000): 931. http://dx.doi.org/10.1093/enghis/115.463.931.

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Tompson, S. "Religious Life for Women c1100-c.1350: Fontevraud in England Berenice Kerr." English Historical Review 115, no. 463 (September 1, 2000): 931. http://dx.doi.org/10.1093/ehr/115.463.931.

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Hickey, Katherine A. "The Information Behavior of Catholic Women Discerning a Vocation to Religious Life." Journal of Religious & Theological Information 16, no. 1 (January 2, 2017): 2–21. http://dx.doi.org/10.1080/10477845.2016.1273027.

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Laverty, W. H., I. W. Kelly, Coralee Pringle-Nelson, M. J. Miket, and B. L. Janzen. "Expressions of Life Meaning among College Students." Psychological Reports 97, no. 3 (December 2005): 945–54. http://dx.doi.org/10.2466/pr0.97.3.945-954.

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This study examined the views of 132 undergraduate students (35 men, 97 women) regarding what they considered to be contributing factors to a worthwhile or meaningful life. They rated, on a 5-point Likert scale, their agreement with each of 40 statements. Cluster analysis yielded three clusters which best described the data. One cluster comprised a religious group, and the other two clusters were nonreligious, with one having characteristics of both the religious and nonreligious cluster.

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McShane, Bronagh A. "Negotiating religious change and conflict: Female religious communities in early modern Ireland, c.1530–c.1641." British Catholic History 33, no. 3 (March 30, 2017): 357–82. http://dx.doi.org/10.1017/bch.2017.2.

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This article explores how communities of female religious within the English sphere of influence in Ireland negotiated their survival, firstly in the aftermath of the Henrician dissolution campaigns of the late 1530s and 1540s and thereafter down to the early 1640s. It begins by examining the strategies devised by women religious in order to circumvent the state’s proscription of vocational living in the aftermath of the Henrician suppression campaigns. These ranged from clandestine continuation of conventual life to the maintenance of informal religious vows within domestic settings. It then moves on to consider the modes of migration and destinations of Irish women who, from the late sixteenth century onwards, travelled to the Continent in pursuit of religious vocations, an experience they shared with their English counterparts. Finally, it considers how the return to Ireland from Europe of Irish Poor Clare nuns in 1629 signalled the revival of monastic life for women religious on the island. The article traces the importance of familial and clerical patronage networks to the ongoing survival of Irish female religious communities and highlights their role in sustaining Catholic devotional practices, which were to prove vital to the success of the Counter-Reformation mission in seventeenth-century Ireland.

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Bouldin, Elizabeth. "“A Good Martha?” Female Leadership and Domestic Life in Radical Pietistic Communities." Journal of Early Modern History 22, no. 1-2 (March 28, 2018): 28–48. http://dx.doi.org/10.1163/15700658-17-00011.

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Abstract Radical pietistic and renewal movements gave rise to a diverse number of communities throughout northern Europe starting in the late seventeenth century. Many groups practiced a conventicle-style piety, in which they held religious services in private settings such as houses. A distinctive feature of these semi-sequestered communities was the extent to which women took on active roles, sometimes to the point of leading and directing their fellow believers. Focusing on the Netherlandish mystic Antoinette Bourignon and the English Philadelphian Jane Lead, this article examines how these women adapted their religious, social, and domestic activity to meet the functions and demands of community leadership. It argues that Bourignon and Lead redefined and troubled the boundaries between their religious and domestic lives as they sought to practice an individual piety while also transforming private houses into sites of active communal religious life.

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Aiakova, Zhargal A. "Женщина в контексте буддийского учения «Зерцало мудрости» ламы-просветителя Э.-Х. Галшиева". Oriental studies 15, № 2 (15 липня 2022): 349–60. http://dx.doi.org/10.22162/2619-0990-2022-60-2-349-360.

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Introduction. The image of woman in Buryat literature had been created under the influence of Buddhist patriarchal views which led to discrimination against the former and humiliation of female nature in religious and social life. The article deals with the status of Buryat woman in The Mirror of Wisdom, a Buddhist composition authored by Ven. E.-Kh. Galshiev (1855–1915). It describes women’s spiritual paths in pre-revolutionary Buryat society and demonstrates how Buddhist values had been incorporated into their daily life to determine spiritual and social foundations. Goals. The study seeks to examine the impacts and role of women in religious and social life of Buryat society, identify the causes of prejudice against women and somewhat contradictory interpretation of female essence. Materials and methods. The work analyzes Lama Galshiev’s Mirror of Wisdom and fundamental treatises by outstanding Buddhist teachers. The main research methods are historical/philosophical and comparative analyses. The article proves topical enough due to the growing interest in gender studies as well as the need for a holistic understanding of the essence and role of woman not only in traditional but also in modern society. Results. Despite the influence of Buddhist teachings on interpretations of Buryat woman’s status is obvious, Lama Galshiev’s text contains no clear confirmation of discrimination against women or signs of oppression. There is a persistent opinion that Buryat women had been experiencing extremely difficult and rightless conditions in pre-revolutionary times, but Lama Galshiev tends to narrate a somewhat different image of woman — enjoying a certain degree of freedom and respectful enough. Conclusion. Though submissive in the Buddhist tradition, woman’s status was never questioned in traditional religious and family life. Actual conditions of a Buryat woman in pre-revolutionary society were rather determined by her personal spiritual level, marriage, childbearing functions, household keeping skills. In Buryat family not only woman sought to satisfy the needs of her husband but the latter also set himself a goal of meeting his wife’s wishes in accordance with her expectations and values.

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Leonova, I. M. "CORRELATIONS OF LONELINESS WITH THE COMPONENTS OF THE MOTIVATIONAL SPHERE FOR WOMEN FROM DIFFERENT SOCIAL GROUPS." Ukrainian Psychological Journal, no. 2(16) (2021): 106–24. http://dx.doi.org/10.17721/upj.2021.2(16).7.

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The article reveals the connection between loneliness and the components of the motivational sphere for women from different social groups. An intergroup comparison was made and statistically significant differences in women’s life-affirming basic aspirations, unsatisfied motivating needs and life-meaning components were identified depending on women’s group affiliation. The positive, harmony basic aspirations prevailed over negative aspirations in groups of women living at the temporarily occupied territory, women displaced from the temporarily occupied territory, the disabled and Kyivans; such aspirations acted as a stimulus for their personality development. They were characterized by: adequate self-evaluation, self-acceptance, self-esteem, desire for self-realization and self-development, a tendency to increase self-confidence and realistic aspirations. Religious women had certain contradictions in their aspirations, due to a combination of religious and social norms, requirements, rules and ideals in their lives. They were characterized by constant self-control, limitations in their aspirations and behavior that reduced their self-esteem, desire to put forward and achieve goals, as well as insecurity and dependence on their religious community, which made their life disharmonious. As for women who were in a correctional colony, they had mainly maladaptive, life-suppressing tendencies that blocked their progressive development and self-realization, evoking the disharmony of women's personalities and their lives in general. Unsatisfied motivating needs were revealed: in women living in the temporarily occupied territory and displaced women, such as poor financial situation, security, self-realization; in women with disabilities who needed for security and self-realization; Kyivan women who needed for self-realization; religious women who needed security; all needs of women in correctional facilities were only partially met. The life-meaning components of personality in five groups of women, except for women from the penal colony, were subjectively assessed as conscious, interesting, meaningful, with perspective. The women from the penal colony were hopeless, meaningless, without purposes and uninterested. Statistically significant differences between groups of women are presented in the article.

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