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Статті в журналах з теми "Women's religious writing"

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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Heinemann, Marlene E. "Women's Holocaust Writing: Memory and Imagination (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 1 (2002): 177–79. http://dx.doi.org/10.1353/sho.2002.0103.

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2

Paulsell, Stephanie. "THE BODY AND THE BOOK: WOMEN's AUTOBIOGRAPHICAL SPIRITUAL WRITING." Religious Studies Review 31, no. 1-2 (November 30, 2005): 55–60. http://dx.doi.org/10.1111/j.1748-0922.2005.0004.x.

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3

White, Micheline. "Kimberly Anne Coles, Religion, Reform, and Women's Writing in Early Modern England." Reformation 14, no. 1 (February 9, 2009): 193–95. http://dx.doi.org/10.1558/refm.v14.193.

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4

Walton, Heather. "Re-vision and Revelation: Forms of Spiritual Power in Women's Writing." Feminist Theology 12, no. 1 (September 2003): 89–102. http://dx.doi.org/10.1177/096673500301200108.

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5

Zoutendam, Erin Risch. "The Bride of the Holy Trinity: The Role of Mary in Mechthild of Magdeburg's Mystical Theology." Church History 91, no. 2 (June 2022): 245–63. http://dx.doi.org/10.1017/s0009640722001354.

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This article adds to our understanding of late medieval women's religious writing by examining the role of the Virgin Mary in Mechthild of Magdeburg's thirteenth-century mystical text The Flowing Light of the Godhead (Das fließende Licht der Gottheit). The Virgin Mary was ubiquitous in late medieval religious writing, but she played different roles and modeled different ways of life, reflecting the particular aims of individual authors. In Mechthild's text, Mary is depicted as a spiritual teacher who actively draws the narrator into higher forms of the mystical life. Mechthild also portrays the Virgin in several traditional roles, adapting each of these roles to support her particular vision of the mystical life. Mary thus functions as a model for religious experience in The Flowing Light, while also authorizing and sanctioning Mechthild's contemplative ideals.

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6

Zierler, Wendy. "Connections and Collisions: Identities in Contemporary Jewish-American Women's Writing (review)." American Jewish History 93, no. 1 (2007): 105–7. http://dx.doi.org/10.1353/ajh.2007.0031.

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7

Jacobs, Andrew S. "Writing Demetrias: Ascetic Logic in Ancient Christianity." Church History 69, no. 4 (December 2000): 719–48. http://dx.doi.org/10.2307/3169329.

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In his influential discussion of early Christian ascetic renunciation, Peter Brown announced that “Christian men used women ‘to think with’ in order to verbalize their own nagging concern with the stance that the Church should take with the world.” Brown's statement encapsulates the particular difficulties facing students of the history of women in the early Christian period. The most basic difficulty is that we possess very few texts by women from this period until well into the Middle Ages. We can point to the diary of the third-century martyr Perpetua, the complex and recondite Vergilian and Homeric centos (“stitch-verses”) of the aristocrat Proba and the empress Eudocia, and perhaps one or two other arguable examples. With a dearth of women's own voices, can historians be expected to reconstruct women's lives? This paucity of “first-person” texts is coupled with a more serious theoretical difficulty facing historians of all periods whose main “evidence” consists of literary and rhetorically informed texts. Scholars are much less confident today in our ability to peel back layers of male rhetoric and find the “real” woman concealed underneath. Brown's comment underscores this rhetorical skepticism by asking whether these texts are even “about” women at all. Others following Brown's lead have understood texts that are ostensibly to or about women as concerned primarily with issues of male authority and identity. In Brown's words, women were good “to think with,” but the subject of that “thought” was inevitably male. Despite these technical and theoretical difficulties, however, I do not think we are witnessing the final and absolute erasure of women from ancient Christian history.

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8

Morey, Ann-Janine. "In Memory of Cassie: Child Death and Religious Vision in American Women's Novels." Religion and American Culture: A Journal of Interpretation 6, no. 1 (1996): 87–104. http://dx.doi.org/10.1525/rac.1996.6.1.03a00050.

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This article investigates the contribution of several twentieth-century women writers to the legacy of women's writing about child death and scriptural consolation. The suffering and death of children constitutes the most intractable of religious problems, and recent studies of parental grieving support women's literary treatment of child death. Thus, just as child death creates a unique religious space, it may also demand its own literary category and aesthetic. By considering the unique dimensions of parental grieving, and by looking at how Perri Klass, Toni Morrison, and Harriette Arnow handle this subject, it is possible to gain fresh literary perspective on the fiction of nineteenth-century American women, many of whom also addressed the problem of child death and scriptural consolation. Women writers create children who are more than literary or symbolic commodities, and, in so doing, these writers challenge us to reevaluate scriptural and social perspectives on child death.

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9

Brandt, Gail Cuthbert. "Postmodern Patchwork: Some Recent Trends in the Writing of Women's History in Canada." Canadian Historical Review 72, no. 4 (December 1991): 441–70. http://dx.doi.org/10.3138/chr-072-04-02.

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10

Carinci, Eleonora. "Women's Writing in Italy 1400-1650 - By Virginia Cox." Renaissance Studies 24, no. 4 (August 2, 2010): 612–15. http://dx.doi.org/10.1111/j.1477-4658.2010.00657.x.

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11

Stephan, Rita. "Arab Women Writing Their Sexuality." Hawwa 4, no. 2-3 (2006): 159–80. http://dx.doi.org/10.1163/156920806779152219.

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AbstractEgyptian psychiatrist Nawal al-Saadawi and Syrian novelist Ghada al-Samman challenge the dichotomy of women's sexuality as both a deviant power of beauty and an object of social control. By reviewing some of the writings of al-Saadawi and al-Samman, I compare their analyses of sexual relations vis-à-vis social structures and religious regulations. I argue that by reclaiming their rights to sexuality, they not only contest the sexual hegemonic discourse but also the apparatus of social control. Both writers dispute general views of Arab female sexuality by successfully introducing taboo subjects into the public debate. I examine their popular writings that have publicly exposed the dogmatic subject of sexuality and its relational complexity to the public debate. The extent of al-Saadawi's influence is indicated by the vast audience for her literature and the heated reactions from conservatives and traditionalists alike. Similarly, al-Samman, who writes from an existentialist view, reaches Arab male and female readers and ranks highly among the most read Arab female authors. Al-Saadawi and al-Samman were, and remain, agents of change in a society that continues to undergo difficult transformations.

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12

Patelis, Athena R., and Randall Lehmann Sorenson. "The “Silence” of Women in Integration: Exploratory Qualitative Research." Journal of Psychology and Theology 25, no. 2 (June 1997): 188–98. http://dx.doi.org/10.1177/009164719702500203.

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Whether the result of biology, the result of culture, or the interaction of both, modern research on gender concurs: men and women are different. This deceptively simple finding raises a series of interesting questions for work in the integration of psychology and theology. Do women think of integration differently than men? Does the impact of being a mother affect how women imagine integration? And is traditional integrative literature congenial with women's perceptions? If not, why aren't there more women writing on integration in ways that highlight their unique contributions? How are we to account for women's apparent silence when it comes to integration? The present study investigated these questions via exploratory qualitative research.

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13

Berg, Nancy E. "And Rachel Stole the Idols: The Emergence of Modern Hebrew Women's Writing (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 24, no. 4 (2006): 149–51. http://dx.doi.org/10.1353/sho.2006.0081.

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14

Rees, Emma L. E. "Women's Writing in English: Early Modern England by Patricia Demers." Renaissance Studies 20, no. 4 (August 8, 2006): 587–88. http://dx.doi.org/10.1111/j.1477-4658.2006.00218.x.

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15

Cohen, Zafrira Lidovsky. "And Rachel Stole the Idols: The Emergence of Modern Hebrew Women's Writing." AJS Review 31, no. 1 (April 2007): 200–202. http://dx.doi.org/10.1017/s0364009407000402.

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16

ROBB, MEGAN EATON. "Women's Voices, Men's Lives: Masculinity in a North Indian Urdu newspaper." Modern Asian Studies 50, no. 5 (June 27, 2016): 1441–73. http://dx.doi.org/10.1017/s0026749x15000335.

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AbstractLiterary journals and newspapers aiming to reform the religious beliefs and domestic habits of women were common in early twentieth-century North India. Although most readings have focused on how these texts reflected male legislation of women's behaviour, we should look at Muslim reformist literature to understand male experiences; this investigation offers new insights into an emergent middle-class identity defined more by manners than birth. Readings of a previously little-researched Urdu newspaper, Madinah, and its women's section offer new insights on male experiences of reformism, characterized by profound ambivalence. Playfulness emerged in some reformist descriptions of women's voices, channelling the influence of rekhti. Ultimately Madinah cultivated pride in Islam's strict division of gender roles and conversely threatened men with shame for failing to regulate uneducated women. Descriptions of powerful, Ottoman women warriors were framed to incite men to acts of bravery, using reports from Europe as cautionary examples of the over-indulgence of women. While the newspaper offered outlets for men to express curiosity about women's experiences, ultimately reformist literature limited expressions of pleasure. Male ambivalence regarding the implications of the reformist project remained embedded in writing about women.

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17

Hidalgo, Javiera Jaque. "Uses of the Will: Textual Agency of Andean and Mapuche Women in Colonial Santiago." Journal of Gender and Sexuality Studies / Revista de Estudios de Género y Sexualidades 48, no. 1 (May 1, 2022): 11–30. http://dx.doi.org/10.14321/jgendsexustud.48.1.0011.

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Abstract Indigenous Andean and Mapuche women who converged in Santiago de Chile during the sixteenth and seventeenth centuries enacted varied social and religious practices to navigate the complexities of this colonial urban space. The act of writing or dictating a legal document, such as a last will or testament, represents an early form of the uses and adaptations of hegemonic means by subaltern subjects. By focusing on the cases of Andean and Mapuche women who migrated to the city of Santiago, I argue that the urban production of testaments was modified by both gender and ethnicity, and Indigenous women's agency.

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18

Dimock, Elizabeth. "Women, Missions and Modernity: From Anti-Slavery to Missionary Zeal, 1780s to 1840s." Itinerario 34, no. 3 (December 2010): 53–66. http://dx.doi.org/10.1017/s0165115310000689.

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This paper focuses on women and the early period of the modern missionary movement from the late eighteenth century to the 1830s, considering links between the anti-slavery campaigns and the development of overseas missions within a framework of early twenty-first century understandings of modernity. There are three sections. The first discusses women's writing in relation to anti-slavery, the second examines the shift from women's anti-slavery activism at home to broader activities at home and overseas, while the third focuses on the London-based Female Education Society and its role as an organising body for women in educational work overseas. Connecting the three sections is an understanding of women's lives in a changing world, caught up in Britain's expanding empire. The women described here were mostly from Christian families in a time when religious affiliation was in a state of flux. This paper argues that women's interest in anti-slavery became enmeshed with a desire to bring education to those who would attain freedom and was encompassed in broader understandings of liberty and enlightenment. The desire to educate expanded to include the “heathen” in many parts of the world, and this paralleled the burgeoning of modern missions.

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19

Ghazoul, Ferial J. "Humanising Islam's Message and Messenger in Postcolonial Literature." Journal of Qur'anic Studies 16, no. 3 (October 2014): 196–215. http://dx.doi.org/10.3366/jqs.2014.0173.

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Recent postcolonial novels have touched on Islamic faith and the Prophet, presenting a humanised image of Islam and Muḥammad. Such fiction has succeeded in writing back to Orientalist dehumanisation of the Other and stereotypes of Muslims as well as writing against fundamentalist reactionary appropriation of Islam. Leila Aboulela in The Translator (1999) interprets Islam literally and metaphorically to non-Muslims in a fictional romance that takes the protagonists from Scotland to Sudan. Assia Djebar in Loin de Médine (1991) deals with the beginnings of Islam in Arabia. This historical novel concentrates on women's voices that have been marginalised or dropped altogether from accounts by male historians. Salim Bachi in Le Silence de Mahomet (2008), narrates the advent of Islam through multiple points of view: by two wives of the Prophet, Khadīja and ʿĀʾisha, as well as by two influential men, the Prophet's companion Abū Bakr and the military leader Khālid b. al-Walīd. This polyphonic novel allows the complexity and diversity of worldviews to be juxtaposed and intertwined. The three novels offer fresh humane portraits of iconic figures and of Islam's message while simultaneously highlighting human frailty and splendour.

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20

Clapp-Itnyre, Alisa. "WRITING FOR, YET APART: NINETEENTH-CENTURY BRITISH WOMEN'S CONTENTIOUS STATUS AS HYMN WRITERS AND EDITORS OF HYMNBOOKS FOR CHILDREN." Victorian Literature and Culture 40, no. 1 (March 2012): 47–81. http://dx.doi.org/10.1017/s1060150311000246.

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When Sandra Gilbert and Susan Gubar asked in 1979, “How then – since poets are priests – can women be poets?” (Madwoman in the Attic 546), they opened up to debate the predominant ideological holdover from the Victorians that “the very nature of lyric poetry is inherently incompatible with the nature or essence of femaleness” (541). More than thirty years later, while women's poetic contributions are regularly considered by literary scholarship, I would now advocate for the woman hymn writer for children – she who, as hymn writer or editor, surely enacted the role of religious “priest” for countless generations of children during and after her lifetime, but who is all but forgotten today.

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21

Peters, Eleanor Anne. "Observation, experiment or autonomy in the domestic sphere? Women's familiar science writing in Britain, 1790–1830." Notes and Records: the Royal Society Journal of the History of Science 71, no. 1 (November 2, 2016): 71–90. http://dx.doi.org/10.1098/rsnr.2016.0018.

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This paper examines three female writers who chose to affiliate their educational scientific works with the ‘domestic sphere’: Priscilla Wakefield, Jane Marcet and Maria Edgeworth. It shows that within what is now broadly categorized as ‘familiar science’, differing motivations for writing, publishing and reading existed. Between 1790 and 1830 many educationalists claimed that the best way for children to learn was for them to exercise their memory on things encountered in everyday life. Religious allegiances, attitudes towards female science education and the utility of science in the home help to explain why these writers chose to introduce their readers to the illimitable world of science by setting their books in the seemingly restrictive domestic sphere. Furthermore, this paper argues that three different authors envisioned subtly different domestic spheres as settings for their work. Rather than there being a single homogeneous domestic sphere in which women and children received their education, and about which such authors wrote, there existed a multiplicity of domestic spheres depicted across the genre of educational science texts.

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22

Newell, Stephanie. "Devotion and Domesticity: The Reconfiguration of Gender in Popular Christian Pamphlets from Ghana and Nigeria." Journal of Religion in Africa 35, no. 3 (2005): 296–323. http://dx.doi.org/10.1163/1570066054782324.

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AbstractDrawing upon interviews with readers in Ghana and Nigeria as well as a large number of locally published marriage guidance pamphlets, this article considers attitudes toward the printed word among Christian readers in West Africa. Gender is an especially significant category in West African 'how-to' books, particularly those produced by Pentecostal and evangelical authors. While the majority of male authors try to reinstate Pauline strictures on wifely submission in their writing, the female authors discussed in this article make use of biblical quotation alongside romantic discourse in order to reconfigure both men's and women's marital roles. In so doing, they construct marital utopias which reveal a great deal about the contradictions and paradoxes of contemporary Christian gender ideologies in West Africa.

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23

Ross, Susan A. "“Then Honor God in Your Body” (1 COR. 6:20): Feminist and Sacramental Theology on the Body." Horizons 16, no. 1 (1989): 7–27. http://dx.doi.org/10.1017/s0360966900039864.

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AbstractFeminist theology and the Roman Catholic sacramental tradition share a common concern for the integrity of the body and the goodness of the natural world. Yet traditional sacramental theology has used its understanding of body and nature to define women as ontologically distinct from and inferior to men. This article argues that recent feminist theological writing on the body offers a corrective to the ahistorical and dualistic understanding of the body prevalent in Roman Catholic theology. By including women's interpretation of their own bodily experience, situating this experience in a social and historical context, and celebrating the variety of human embodiment, feminist theology offers a truly “sacramental” understanding of the body as it also criticizes the sexist assumptions of the tradition.

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24

Schmeding, Annika. "Dissolving Gender Difference – Female Teachers, Male Allies and the Creation of Islamic Sufi Authority in Afghanistan." Afghanistan 4, no. 2 (October 2021): 142–69. http://dx.doi.org/10.3366/afg.2021.0076.

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This article offers a case study of contemporary female Sufi leadership and teaching within a branch of the Qadirriyah Sufi order originating with pir Allama Faizani. Based on ethnographic participant observation and oral history interviews, it traces the development of female inclusion within spiritual practice, such as meditative zikr [lit. remembrance], and religious leadership in urban Afghanistan. Addressing the paucity of writing on Afghan women as Muslim actors, the article considers how the founding pir became a moral exemplar for gender inclusive conduct, facilitating women's participation and inspiring a community ethos of male allyship. The Faizanis legitimize women's participation through recourse to the spiritual psychophysiological organ of the heart, rendering divine connection a non-gendered endeavor that transcends social categories. In addition to the discursive erasure of gender, the community navigates restrictive environments and expectations through practical adaptations such as new cultural organizations. This article examines how women train to access, navigate and control inner states during zikr and documents how this process is interlinked with the relational establishment and creation of spiritual authority.

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25

Zine, Jasmin, and Katherine Bullock. "Editorial." American Journal of Islam and Society 19, no. 4 (October 1, 2002): i—iii. http://dx.doi.org/10.35632/ajis.v19i4.1894.

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Introduction Historically, the category of"Muslim woman" has been a malleable construct subject to constant redefinition to suit particular political, cultural, or ideological purposes. Policing this category is done by errant religious groups like the Taliban as well as western secular feminists. Both groups inscribe competing and contradictory frames of reference on Muslim women's bodies. Located within this dialectical dynamic, the rhetoric of Muslim women's liberation is all too often caught up in the vast undercurrents of ideological extremism on the one hand, and racism and Islamophobia on the other. Tn the dominant academic discourses, the images of subjugated Muslim women persist, despite feminist movement away from essential ism and the increasing academic and political investment in polyvocality and personal narrative. Discourses of "Otherness" in feminist writing quite often begin with liberal notions of "letting women speak." However, these voices are often muted by the alterity of the oppressed or victim-centered tropes through which they are represented. This type of representational politics implicitly denies that Muslim women possess the political maturity to speak for themselves ...

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26

K, Boomari, and Ilakkuvan R. "Ideas of Religious Harmony in Bharathiyar Poetry." International Research Journal of Tamil 4, S-11 (September 9, 2022): 26–33. http://dx.doi.org/10.34256/irjt224s114.

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Bharathiyar's poems can be credited with leading the trend of Tamil literature to a new dimension in the twentieth century. It was Bharathiyar's works that made the Tamil language, which was immersed in the luxuriant flavours of the small literary genres in the palaces of the small land kings, rise up with a new force towards a new direction. Bharathiyar's poems, which arose for the liberation of the land, shed light on various fields, like women's liberation, spiritual liberation, caste liberation, and social liberation. Mahakavi Bharathiyar's poems became a rallying cry against slavery. Bharathiyar's family background, life in the city of Kasi, and friendship with Sri Aurobindo were factors in Bharathiyar's Hinduism. The reason why Bharathiyar took the nickname Shaktidaasan was because of his great love for Shakthi worship. Thus, even though Shakthi was sung as the supreme deity, Bharathiyar became a great devotee of the Vaishnava deity Kannan by composing the great poem Kannan Paattu. Bharathiyar's concept is also a celebration of the higher ideals of Buddhist philosophy. Although many poems have been sung with involvement in the various religious practises of India, it is also possible to know that religious harmony thoughts such as "one is supreme and we are its people" are prevalent in Bharathiyar's poems. Thus, speaking and writing about the ideas of religious harmony found in Bharathiyar's poems is an unavoidable requisite in today's environment. In this way, the ideas of religious harmony found in Bharathiyar poems are the foundation for the formation of a cultured society with high religious tolerance.

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27

Rice, Nicole R. "Medieval Women's Writing: Works by and for Women in England, 1100-1500. Diane Watt." Speculum 84, no. 3 (January 2009): 787–89. http://dx.doi.org/10.1017/s0038713400210142.

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28

Feldhay Brenner, Rachel. "Lillian Kremer. Women's Holocaust Writing: Memory and Imagination. Lincoln: University of Nebraska Press, 1999. xi, 278 pp." AJS Review 26, no. 01 (April 2002): 178–80. http://dx.doi.org/10.1017/s0364009402500040.

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29

Öhrberg, Ann. ""Uti din brudgums blod". Kön och retorik inom svensk herrnhutism." Tidskrift för genusvetenskap 24, no. 3-4 (June 15, 2022): 113–27. http://dx.doi.org/10.55870/tgv.v24i3-4.4141.

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During mid-eighteenth century a religious revival had reached Sweden from Germany: The Moravian movement. One significant characteristic of this movement was that it gave the individual the right to express a personal confession of faith in his or her own words. As a consequence, women in Moravian circles had unique opportunities to act and speak in public. They did so in writing and even by preaching, something that was denied them in most other religious contexts. This was the case in orthodox Lutheranism, which was the dominating doctrine at the time, imposed by the authorities in Sweden. In this artide, which is based on my ongoing research project in comparative literature ("Gender, power and religious rhetoric in the Swedish eighteenth-century Moravian movement"), I discuss how gender was constructed in religious songs written by some Moravian writers and how women writer's gained religious and rhetorical authority. For comparison male authors also are brought into the discussion. Primarily my discussions are based on rhetorical analysis, i.e. of rhetorical devices, such as metaphorical language and ways of argumentation. The gender bound elements that are used in the songs cannot in any uncomplicated way be related to the sex of the author. Nevertheless, one can distinguish means of empowerment for women. Certain images could for example destabilize the thought of women as passive and subordinated objects. Furthermore qualities associated with the feminine, such as nurturing and caretaking, is positively described in some of these songs and taken in as a part ofdeity. It becomes clearthat although religion limited women's participation in public religious language and ideas, it could at the same time be used to exceed gender bound limits.

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30

Kristanti, Kristanti, and FP Sri Wuryani. "Topeng Surakarta as a Source of Ideas for Batik Motif Design in Women's Casual Clothes." Cultural Syndrome 2, no. 2 (December 24, 2020): 162–71. http://dx.doi.org/10.30998/cs.v2i2.399.

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Indonesia is a country that has a diverse form of arts and cultures, one of which is the art of mask that grows and develops in various regions. Masks in a broad sense vary greatly from shape, function, and materials for which they are made. The need for the use of masks is often found in artistic, ritual, religious, health, and performance activities. The tradition of mask in Indonesia has existed since before the history of writing. Masks are believed to represent the spirits of the deceased and are often decorated with human and animal forms to symbolize the supernatural world and the relationship between humans and their origins. This paper explored the form of mask, specifically the Surakarta mask as a source of idea in batik motif creation. The batik motif was made by stylization of the mask using remasol dye and colet technique, resulting in five batik clothes that are cut and sewn into women casual clothes. By turning Surakarta mask batik motif into casual clothing, the clothes made can introduce the art of mask in Surakarta to the wider community, preserving both the art of mask and the art of batik as a high value tradition full of local wisdom.

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31

Galiné, Marine. "The 1798 Rebellion: Gender Tensions and Femininity in the Irish Gothic." Review of Irish Studies in Europe 2, no. 2 (October 24, 2018): 105–18. http://dx.doi.org/10.32803/rise.v2i2.1897.

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The year 2018 marks the 220th anniversary of the Irish rebellion of 1798. As Susan B. Egenolf points out, this short-lived but devastating conflict between Irish insurgents and Loyalist soldiers was felt as an attack on domesticity, as rebels and loyalists alike 'invade[d] private homes'. Several scholars have already discussed the (re)writing of such a traumatic event in Protestant women's narratives, shedding light on how these women filtered their emotions with the languages of chivalry, sensibility, and the gothic. Indeed, the gothic is generally seen as a polymorphous prism through which one can apprehend anxieties, tensions and violence. This paper seeks to confront the dynamics of genre and gender through the depiction of violence (be it domestic or national) in Irish Gothic texts using the 1798 rebellion as a contextual backdrop. In Maturin's The Milesian Chief (1812) and Mrs Kelly's The Matron of Erin (1816), the (Protestant) female gothic heroine exposes her body to private and public religious and political violence.

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Bennett, Jana M. "Mothering, Public Leadership, and Women's Life Writing: Explorations in Spirituality Studies and Practical Theology. By Claire E. Wolfteich. Leiden: Brill, 2017. ix + 208 pages. $57.00." Horizons 45, no. 2 (November 29, 2018): 509–11. http://dx.doi.org/10.1017/hor.2018.88.

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Suadi, Amran. "PROTECTION OF WOMEN'S AND CHILDREN'S RIGHTS BASED ON SYSTEM INTERCONNECTION: A New Paradigm of Execution of Women and Children's Rights after Divorce." Jurnal Hukum dan Peradilan 11, no. 3 (December 1, 2022): 499. http://dx.doi.org/10.25216/jhp.11.3.2022.499-522.

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The implementation of post-divorce decisions in the religious court demands great attention because the system for implementing decisions in divorce cases still needs to be stronger. The cost of executing the decision is not commensurate with the nominal (the ex-husband must pay “the obligation” to his ex-wife). As a result, court decisions become “useless”, which are only authoritative in writing but weak in implementation. Through this paper, the author wants to explain a new concept related to the fulfillment of the rights of women and children after divorce based on an interconnected system so that post-divorce women and children are guaranteed their fulfillment of rights without going through the process of execution in court. This research is normative research through a statutory approach and a conceptual approach. This research shows that ensuring the women's and children's rights fulfillment requires an interconnected system. Courts must involve non-judicial institutions in an integrated manner following their respective authorities. This new framework makes institutions outside the judiciary as external partners in implementing single identity-based court decisions.

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Ryrie, Alec. "Catechisms and women's writing in seventeenth-century England. By Paula McQuade. Pp. xii + 208. Cambridge–New York: Cambridge University Press, 2017. £75. 978 1 107 19825 8." Journal of Ecclesiastical History 69, no. 4 (October 2018): 885–87. http://dx.doi.org/10.1017/s0022046918001021.

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Porterfield, Amanda. "In Our Own Voices: Four Centuries of American Women's Religious Writing. Edited by Rosemary Skinner Keller and Rosemary Radford Ruether. San Francisco: Harper, 1995. viii + 542 pages. $30.00." Horizons 23, no. 1 (1996): 168. http://dx.doi.org/10.1017/s0360966900030024.

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Zubanych, Laslov, and Ester Balla. "WOMEN IN THE HISTORY OF THE EARLY MODERN TIME – OUTSTANDING PERSONALITIES OF THE DRUGETH FAMILY." Scientific Herald of Uzhhorod University. Series: History, no. 2 (47) (December 20, 2022): 75–86. http://dx.doi.org/10.24144/2523-4498.2(47).2022.266772.

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The article is devoted to today's actual problem - the analysis of the role of women of noble origin in early modern times in the socio-political and socio-economic relations of the northeastern part of the Hungarian kingdom. Although the study of gender (women's) history has recently gained momentum and become popular, this problem has been little studied in Ukrainian and Hungarian historical science and requires further research. The article presents an analysis of historical documents from the 16th to the first half of the 17th century with a special emphasis on the female characters of the Drugeth family. During the writing of the article, the author encountered various problems, including lack of basic biographical data. The problem is also the fact that the available data are incomplete and contradictory, and the family (genealogical) trees are compiled incorrectly, so the author proposes to introduce a new, refined version of the Drugeth genealogy into scientific circulation. Further archival research enables the author to slowly but surely write a more plausible history of the family. The article summarizes the study new aspects of the family history through the unknown (or yet published) moments of the life path of the Drugeth women (Anna Báthory, Erzsébet Perényi, Margit Zrínyi, Fruzsina Török, Erzsébet Rákóczi, Fruzsina Dóczy) and new give aspects of the family's history, and characteristics of their impact on socio-political, economic and religious changes in the region through the prism of Hungarian legislation. In our opinion, thanks to the research, we made an additional contribution to the study of some unknown fragments of the history of the Drugeth family. The article analyzes the concept of Transcarpathian historians regarding the decisive influence of aristocratic women on the religious practice (religious conversion) of noble families during the Reformation and then the Counter-Reformation. It has been proven that Drugeth women had a significant influence on their environment, including on the formation of socio-political and socio-economic relations. In our opinion, during the writing of the article, an additional contribution was made to the study of unknown fragments of the history of the Drugeth family.

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Copeland, Clare. "The prodigious muse. Women's writing in Counter-Reformation Italy. By Virginia Cox. Pp. xxv+439. Baltimore, Md: The Johns Hopkins University Press, 2011. £31. 978 1 4214 0032 7." Journal of Ecclesiastical History 64, no. 3 (June 6, 2013): 637–38. http://dx.doi.org/10.1017/s0022046912002874.

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JARRETT, JONATHAN. "NUNS, SIGNATURES, AND LITERACY IN LATE-CAROLINGIAN CATALONIA." Traditio 74 (2019): 125–52. http://dx.doi.org/10.1017/tdo.2019.7.

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It is somewhat rare to be able to analyze the membership of an early medieval women's religious community in any detail. Sant Joan de Ripoll, which operated from the late ninth century until 1017 at modern-day Sant Joan de les Abadesses in Catalonia, provides not just this opportunity but the even rarer chance to evaluate the nuns’ command of writing, by means of a single original charter of 949 that several of them signed autograph. This article argues that the signatures of these nuns indicate that they had in fact been taught to write before joining the nunnery. They are thus a source for female lay, rather than religious, literacy in this time and area. Consolidating this, the article provides a prosopography of the known nuns derived from the other charters of the nunnery's part-surviving archive, including tracing some of their careers beyond the 1017 dissolution of the house. This shows that the members of the comital family who had founded the house and provided several of its abbesses were not otherwise frequent among the nuns; rather, the nunnery recruited from the local notables in its neighborhoods, to whose interest in female literacy these signatures therefore testify. Such support could not prevent the closure of the house, however, and the article closes with a reflection on the agency available to the nuns in a political sphere dominated by male, secular interests.

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Freeman, Jane. "Domesticity and Dissent in the Seventeenth Century: English Women's Writing and the Public Sphere. By Katharine Gillespie. Pp. xii + 272. Cambridge: Cambridge University Press, 2004. isbn 0 521 83063 X. £40/$60." Journal of Theological Studies 56, no. 2 (October 1, 2005): 770–72. http://dx.doi.org/10.1093/jts/fli223.

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40

Lagerquist, L. DeAne. "In Our Own Voices: Four Centuries of American Women's Religious Writing. Edited by Rosemary Radford Ruether and Rosemary Skinner Keller. San Francisco, Calif.: HarperSanFrancisco, 1995. 542 pp. $30.00." Church History 65, no. 3 (September 1996): 560–61. http://dx.doi.org/10.2307/3170030.

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Sibuea, Yuniarti, Wening Udasmoro, and Hayatul Cholsy. "Perlawanan Strategis Perempuan terhadap Eksploitasi Laki-laki dalam Novel Claudine en Menage (1902) Karya Gabriele Sidonie Colette." MOZAIK HUMANIORA 20, no. 2 (November 10, 2021): 236. http://dx.doi.org/10.20473/mozaik.v20i2.21953.

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Kehidupan perempuan yang dianggap bergantung kepada laki-laki membuat perempuan diperlakukan semena-mena dan tidak adil. Claudine en Menage (1902) adalah novel karya seorang pengarang Prancis, Colette. Novel ini menceritakan tentang seorang perempuan yang hidup sebagai istri yang mengalami eksploitasi berlapis karena ras, budaya, dan seksualitasnya yang dilakukan oleh orang-orang terdekatnya, yaitu ayah dan suaminya. Tujuan penelitian ini adalah untuk mengeksplorasi ideologi dari novel terkait dengan perlawanan perempuan terhadap eksploitasi laki-laki dan mengajak pembaca untuk membuka paradigma baru yang lebih luas mengenai perlawanan perempuan tersebut. Penelitian ini menggunakan teori perlawanan perempuan dari Hélène Cixous, yang berpendapat bahwa perempuan dengan keahlian dan kemampuannya menulis mampu keluar dari belenggu penindasan yang mereka alami. Teori interseksionalitas dari Kimberlé Crénshaw, yang menerangkan tentang diskriminasi ganda perempuan yang bersifat interseksional yang memuat aspek ras, budaya, agama, serta seksualitas juga dijadikan lensa pendukung di dalam tulisan ini. Penelitian ini menggunakan metode analisis isi cerita dengan fokus pengumpulan data dan analisis data pada kemampuan perempuan keluar dari belenggu patriarki dan mampu menjadi perempuan independen dengan kemampuan yang mereka miliki.Women's lives are seen as dependent on men, and as such they are prone to abuse and unfair treatment. Claudine en Menage (1902) is a novel written by the French author Colette, which narrates a woman's experiences with racial, cultural, and sexual exploitation at the hands of her father and husband. This study seeks to explore the novel's ideology, as related to its depiction of women's resistance to male exploitation and its invitation to readers to explore broader paradigms about said resistance. This study employs Hélène Cixous' theory of struggle, which holds that women are able to penetrate the barriers of oppression through their writing skills and abilities, and Kimberlé Crénshaw's theory of intersectionality, which holds that sexual discrimination intersects with racial, cultural, religious, and sexuality discrimination. This study uses content analysis methode, with a particular focus on collecting and analyzing data that depict women's ability to shatter barriers of patriarchy and become independent through their own abilities.

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Pender, Patricia. "Remapping Early Modern Religious Literature Kimberly Anne Coles .Religion, Reform, and Women's Writing in Early Modern England. Cambridge: Cambridge University Press, 2008. Reprint, 2010 xii + 250 pages; ISBNS: 9780521880671 (cloth), 9780521130127 (paper)." Huntington Library Quarterly 74, no. 2 (June 2011): 353–58. http://dx.doi.org/10.1525/hlq.2011.74.2.353.

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Harris, Harriet A. "In our own voices. Four centuries of American women's religious writing. Edited by Rosemary Skinner Keller and Rosemary Radford Ruether. Pp. viii+542 incl. 61 ills. Louisville, KY: Westminster John Knox Press, 2000 (first publ. 1995). 0 664 22285 4." Journal of Ecclesiastical History 52, no. 4 (October 2001): 702–79. http://dx.doi.org/10.1017/s0022046901761453.

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Brekus, Catherine A. "Writing Religious Experience: Women’s Authorship in Early America." Journal of Religion 92, no. 4 (October 2012): 482–97. http://dx.doi.org/10.1086/666834.

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Beal, Jane. "Christopher M. Flavin, Constructions of Feminine Identity in the Catholic Tradition: Inventing Women. Studies in Medieval Literature. London and New York: Lexington Books, 2020, pp. 193." Mediaevistik 34, no. 1 (January 1, 2021): 303–5. http://dx.doi.org/10.3726/med.2021.01.33.

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Christopher M. Flavin, Associate Professor of English at Northeastern State University in Oklahoma, has written a study of medieval women’s writings, emphasizing that they are firmly grounded in medieval Catholic culture. As indicated in his introduction, Flavin sees his work in relation to Constant Mews’ Listen, Daughter: The Speculum Virginum and the Formation of Religious Women in the Middle Ages (2002), the edited collection Virtue Ethics for Women 1250-1500 (2011), and Elizabeth Mégier’s Scripture and History in the Middle Ages / Schriftsinn und Geschichte im Mittelalter (2018). While some medievalist feminist scholars have been devoted to recuperating a tradition of women’s writing, Flavin seeks to recuperate the value of these women’s religiosity, community, and partnerships with men in producing the literary legacies that have come down to us.

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Jahamah, Asma, Aseel Alshbeekat, and Bara' Yousef Alrabee. "Feminism in the Middle East: The Influence of Religion and Nationalism on Women’s Narrative." World Journal of English Language 13, no. 1 (November 18, 2022): 29. http://dx.doi.org/10.5430/wjel.v13n1p29.

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The issue of women’s rights in the Middle East remains a topic of high controversy between a western and Middle Eastern rhetoric. The influence of the colonial discourse during the 19th century created a space that reimagined Arab women as inferior sexual figures that need saving. Whereas, in a postcolonial era, women became symbols of resistance to the western culture and the colonial rhetoric, in which their Islamic identity is highlighted. Hence, the reformation of women’s status was restricted and overpowered by the authoritative national political discourse and patriarchal religious culture. These factors have created various challenges to Arab feminists in their struggle to reclaim their voice and advocate their rights within patriarchal structures. Within this context, the aim of this research is to examine the impact of the socio-political rhetoric and Islamic culture on the development of women’s narrative along with its intersection with feminist movements. To achieve this end, the development of Arab women’s literature (19th century to early 20th century) will be scrutinised. Using feminist studies as an analytical lens and exploring Michel Foucault’s theory re-power and knowledge, the main question this research tackles is how the concept of women’s religious identity and its interference with the patriarchal national discourse have impacted women’s writings. The contention of this research is that the impact of feminist movements in the Arab World – whether secular or Islamic– on women’s narrative is reciprocal. The challenges and awareness gained by feminists are reflected in both women’s writing and feminists’ discourse, in which nationalism and religion are essential factors in impacting these narratives.

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Cain, Stephen. "Women’s Writing in Canada. Patricia Demers." Canadian Historical Review 102, no. 1 (March 2021): 196–99. http://dx.doi.org/10.3138/chr.102.1.br13.

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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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Reinhardt, Elisabeth. "Escritoras alemanas en la literatura religiosa medieval." Anuario Filosófico 26, no. 3 (October 4, 2018): 599–620. http://dx.doi.org/10.15581/009.26.29911.

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Within medieval women's literature it is worthwhile mentioning the poetess Hrotsvit (10th c.), Hildegard of Bingen (12th c.) and, in the 13th century the nuns of the monastery of Helfta: Mechthild of Hackeborn, Gertrude the Great and Mechthild of Magdeburg. Although the motives for writing were diverse, their works express a rich content and literary quality.

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Jelen. "REVIEW: Wendy I. Zierler.READING AND WRITING WOMEN : MINORITY DISCOURSE IN FEMINIST JEWISH LITERARY STUDIES:AND RACHEL STOLE THE IDOLS: THE EMERGENCE OF MODERN HEBREW WOMEN'S WRITING. and Carole B. Balin. TO REVEAL OUR HEARTS: JEWISH WOMEN WRITERS IN TSARIST RUSSIA. and Iris Parush. READING JEWISH WOMEN: MARGINALITY AND MODERNIZATION IN NINETEENTH-CENTURY EASTERN EUROPEAN JEWISH SOCIETY." Prooftexts 25, no. 1-2 (2005): 195. http://dx.doi.org/10.2979/pft.2005.25.1-2.195.

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