Search results for 'Women and religion' (try it on Scholar)

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  1. Codruta Cuceu (2011). Women and Religion. Journal for the Study of Religions and Ideologies 10 (29):203-210.score: 206.0
    Review of Márta Bodó (ed.), Women and Religion, (Cluj: Verbum, 2009).
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  2. M. Baldi (1997). Women, Religion and Morality in the'Dictionnaire'of Pierre Bayle. Rivista di Storia Della Filosofia 52 (4):763-784.score: 150.0
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  3. Jean-Louis Triaud (2003). Barbara CALLAWAY Et Lucy CREEVEY, The Heritage of Islam. Women, Religion and Politics in West Africa, Boulder Et Londres, Lynne Rienner Publishers, 1994, 221 P. [REVIEW] Clio 6.score: 150.0
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  4. Elizabeth Fox-Genovese (2008). Religion, Meaning, and Identity in Women's Writing. Common Knowledge 14 (1):16-28.score: 144.0
    This text of Elizabeth Fox-Genovese's is published posthumously in the context of pieces dedicated to her memory. It is unclear whether she intended it for eventual publication or whether she had intended it as a lecture; nor is there decisive evidence for a date of composition. In it, she reviews the stance of feminist literary criticism toward religion and finds it to be generally negative. She regrets that feminist critics see in religion mostly a means of subordinating (...) to men, given that most of the writers whose work they explicate were themselves fervently religious. She then examines the feminization of religion in nineteenth-century America and the growing idea at the time of female moral stewardship. After examining the contrasting approaches taken to the process of feminization by Harriet Beecher Stowe and Elizabeth Cady Stanton, Fox-Genovese then takes as her main case Augusta Jane Evans's novels Beulah and St. Elmo. She argues that feminist critics, in concentrating on questions about the marriage or independence of Evans's characters miss Evans's central concern, which was the loss and recovery of her characters' faith. The feminist critics (given their hostility to religion) misunderstand that Evans's stance was not one against female individualism, but rather (given her commitment as a Christian) a stance against the unbridled individualism of modern American society. (shrink)
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  5. Jill Marshall (2008). Women's Right to Autonomy and Identity in European Human Rights Law: Manifesting One's Religion. Res Publica 14 (3):177-192.score: 138.0
    Freedom of religious expression is to many a fundamental element of their identity. Yet the jurisprudence of the European Court of Human Rights on the Islamic headscarf issue does not refer to autonomy and identity rights of the individual women claimants. The case law focuses on Article 9 of the European Convention on Human Rights, which provides a legal human right to freedom of religious expression. The way that provision is interpreted is critically contrasted here with the right to (...)
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  6. Kartikeya C. Patel (1994). Women, Earth, and the Goddess: A Shākta-Hindu Interpretation of Embodied Religion. Hypatia 9 (4):69 - 87.score: 126.0
    This essay explores the notion of female embodiment and its relation to the phenomenon of religion. It explains religious beliefs, acts, and events in terms of the worship of the female body. By elucidating this standpoint, this essay hopes to reclaim the centrality of the female body and its importance in the study of philosophy of religion.
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  7. Graham Anderson (1989). Virginia Burrus: Chastity as Autonomy: Women in the Stories of Apocryphal Acts. (Studies in Women and Religion, 23.) Pp. Vi + 138. Lewiston (N.Y.) and Queenston (Ontario): Edwin Mellen, 1987. [REVIEW] The Classical Review 39 (02):410-411.score: 120.0
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  8. Guido Giglioni (2011). Women and Religion in Sixteenth-Century France. By Susan Broomhall. Heythrop Journal 52 (5):862-863.score: 120.0
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  9. J. B. Rives (1999). Women in Roman Religion A. Staples: From Good Goddess to Vestal Virgins. Sex and Category in Roman Religion . Pp. X + 207. London and New York: Routledge, 1998. Cased, £37.50. ISBN: 0-415-13233-. [REVIEW] The Classical Review 49 (01):131-.score: 120.0
  10. Ritamary Bradley (1987). Marta Powell Harley, Ed. And Trans., A Revelation of Purgatory by an Unknown, Fifteenth-Century Woman Visionary: Introduction, Critical Text, and Translation. (Studies in Women and Religion, 18.) Lewiston, N.Y., and Queenston, Ont.: Edwin Mellen Press, 1985. Pp. 149. $49.95. [REVIEW] Speculum 62 (4):1027-1027.score: 120.0
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  11. Karen K. Hersch (2009). Women in Roman Religion (S.A.) Takács Vestal Virgins, Sibyls, and Matrons.Women in Roman Religion. Pp. Xxvi + 194, Ills, Maps. Austin: University of Texas Press, 2008. Paper, US$24.95 (Cased, US$ 55). ISBN: 978-0-292-71694-0 (978-0-292-71693-3 Hbk). [REVIEW] The Classical Review 59 (02):555-.score: 120.0
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  12. Ken Dowden (1991). Britt-Mari Näsström: The Abhorrence of Love: Studies in Rituals and Mystic Aspects in Catullus' Poem of Attis. (Acta Universitatis Upsaliensis, Uppsala Women's Studies, A. Women in Religion, 3.) Pp.98. Uppsala: University of Uppsala, 1989 (Distributed By: Almqvist & Wiksell). Paper, S.Kr. 107. [REVIEW] The Classical Review 41 (02):501-502.score: 120.0
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  13. Davison Hunter James & Howland Sargeant Kimon (1993). Religion, Women, and the Transformation of Public Culture. Social Research 60.score: 120.0
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  14. Kawahashi Noriko, 川橋 & 範子 (forthcoming). Seven Hindrances of Women? A Popular Discourse on Okinawan Women and Religion. Japanese Journal of Religious Studies.score: 120.0
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  15. Lorraine Attreed (2009). Katherine. L. French, The Good Women of the Parish: Gender and Religion After the Black Death. (The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2008. Pp. Xi, 337; Black-and-White Figures, Tables, and Maps. $69.95. [REVIEW] Speculum 84 (2):430-431.score: 120.0
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  16. Sandie Gravett (forthcoming). Book Review: Women and Religion. [REVIEW] Interpretation 55 (2):210-212.score: 120.0
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  17. Sally N. Vaughn (1991). Sharon K. Elkins, Holy Women of Twelfth-Century England.(Studies in Religion.) Chapel Hill, NC, and London: University of North Carolina Press, 1988. Pp. Xxi, 244; 1 Map, 6 Tables. $29.95. [REVIEW] Speculum 66 (2):397-399.score: 120.0
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  18. Beverly Zink-Sawyer (1998). "You Have Stept Out of Your Place": A History of Women and Religion in America. Interpretation 52 (3):330.score: 120.0
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  19. Amy L. Bonnette, Lise van Boxel, Catherine Connors, Eve Grace, Heather King, Paul Ludwig, Clifford Orwin, Kathrin H. Rosenfield, Dana Jalbert Stauffer & Diana J. Schaub (2010). The Pious Sex: Essays on Women and Religion in the History of Political Thought. Lexington Books.score: 120.0
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  20. Elizabeth A. Castelli (2012). Religion Gendered (S.P.) Ahearne-Kroll, (P.A.) Holloway, (J.A.) Kelhoffer (Edd.) Women and Gender in Ancient Religions. (Wissenschaftliche Untersuchungen Zum Neuen Testament 263.) Pp. Xii + 507. Tübingen: Mohr Siebeck, 2010. Cased, €129. ISBN: 978-3-16-150579-9. [REVIEW] The Classical Review 62 (2):543-545.score: 120.0
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  21. A. T. Fear (1997). Women in Roman Religion S. Montero Herrero: Diosas y Adivinas: Mujer y Adivinación En la Roma Antigua. (Coleccion Paradigmas: Biblioteca de Ciencias de Las Religiones, 4.) Pp. 254. Madrid: Trotta, 1994. ISBN: 84-8164-017-4. [REVIEW] The Classical Review 47 (02):326-327.score: 120.0
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  22. Katherine L. French (2012). Review Hill, Women and Religion in Late Medieval Norwich. (Royal Historical Society Studies in History.) Woodbridge, Suffolk, UK: Boydell Press, 2010. Pp. Xiii, 220; Color and B&W Figs. And 1 Map. $90. ISBN: 9780861933044. [REVIEW] Speculum 87 (3):878-879.score: 120.0
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  23. James Davison Hunter & Kimon Howland Sargeant (forthcoming). Religion, Women, and the Transformation of Public Culture. Social Research.score: 120.0
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  24. Noriko Kawahashi (2000). Seven Hindrances of Women? A Popular Discourse on Okinawan Women and Religion. Japanese Journal of Religious Studies 27 (1-2):85-98.score: 120.0
     
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  25. Nanno Marinatos & L. Goodison (1993). Death, Women and the Sun; Symbolism of Regeneration in Early Aegean Religion. Journal of Hellenic Studies 113:216.score: 120.0
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  26. Kyōko Nakamura (1983). Women and Religion in Japan: Introductory Remarks. Japanese Journal of Religious Studies 10 (2/3):115-121.score: 120.0
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  27. U. Onunwa (1988). The Paradox of Power and Submission of Women in African Traditional Religion and Society. Journal of Dharma 13 (1):31-38.score: 120.0
     
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  28. E. Onwurah (1988). Religion and the Status of Nigerian Women. Journal of Dharma 13 (1):64-78.score: 120.0
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  29. Mary C. Rawlinson (1984). Women, Medicine, and Religion: A Response to Raymond and Abrams. Journal of Medicine and Philosophy 9 (3):321-324.score: 120.0
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  30. French Arthurian Romance (2008). At the Intersection of Religion, Folklore, and Science: Women and Snakes in Old. Mediaevalia 29:37.score: 120.0
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  31. Rosemary Radford Ruether (2011). Rita Gross as Pioneer in the Study of Women and Religion. Buddhist-Christian Studies 31 (1):75-78.score: 120.0
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  32. Lesley A. Sharp (1991). Handmaidens of the Lord: Pentecostal Women Preachers and Traditional Religion. Anthropology of Consciousness 2 (3‐4):29-30.score: 120.0
  33. Cynthia Stephen (2011). A Name of Our Own Subaltern Women's Perspectives on Gender and Religion. Journal of Dharma 36 (4):419-434.score: 120.0
     
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  34. Karen A. Winstead (2004). Samantha J. E. Riches and Sarah Salih, Eds., Gender and Holiness: Men, Women and Saints in Late Medieval Europe. (Routledge Studies in Medieval Religion and Culture, 1.) London and New York: Routledge, 2002. Pp. Xiii, 200; Black-and-White Figures. $95. [REVIEW] Speculum 79 (1):262-264.score: 120.0
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  35. Mihai Lucaciu (2010). Argument. Why Should We Study Everyday Lives of Catholic Women. Journal for the Study of Religions and Ideologies 2 (6):108-116.score: 104.0
    Assuming that all cultures have gender roles, religion affects women differently than men. What have Catholic women’s religious lives, roles, and images been like? Although all women share a common experience of being women, differences of class, race, religion, culture, and sexual orientation separate them, and therefore taking into account women’s experiences and views can be a difficult task in complex religious contexts. Religious practices have different significance to men and women and (...)
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  36. Melissa Raphael (2014). A Patrimony of Idols: Second-Wave Jewish and Christian Feminist Theology and the Criticism of Religion. Sophia 53 (2):241-259.score: 102.0
    This article suggests that second-wave feminist theology between around 1968 and 1995 undertook the quintessentially religious and task of theology, which is to break its own idols. Idoloclasm was the dynamic of Jewish and Christian feminist theological reformism and the means by which to clear a way back into its own tradition. Idoloclasm brought together an inter-religious coalition of feminists who believed that idolatry is not one of the pitfalls of patriarchy but its symptom and cause, not a subspecies of (...)
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  37. Pamela Sue Anderson & Beverley Clack (eds.) (2004). Feminist Philosophy of Religion: Critical Readings. Routledge.score: 90.0
    Feminist philosophy of religion as a subject of study has developed in recent years because of the identification and exposure of explicit sexism in much of the traditional philosophical thinking about religion. This struggle with a discipline shaped almost exclusively by men has led feminist philosophers to redress the problematic biases of gender, race, class and sexual orientation of the subject. Anderson and Clack bring together new and key writings on the core topics and approaches to this growing (...)
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  38. Erika Bourguignon (2004). Suffering and Healing, Subordination and Power: Women and Possession Trance. Ethos 32 (4):557-574.score: 78.0
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  39. Gloria Simpson & Spencer Payne (eds.) (2013). Religion and Ethics. Nova Science Publishers.score: 78.0
     
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  40. Florence Nightingale (1992). Cassandra and Other Selections From Suggestions for Thought. New York University Press.score: 72.0
    "An impressively reasoned and startlingly unorthodox treatise on religion." - Belles Lettres Florence Nightingale (1820-1920) is famous as the heroine of the Crimean War and later as a campaigner for health care founded on a clean environment and good nursing. Though best known for her pioneering demonstration that disease rather than wounds killed most soldiers, she was also heavily allied to social reform movements and to feminist protest against the enforced idleness of middle-class women. This original edition provides (...)
     
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  41. Mukhtar Umar Bunza & Abdullahi Musa Ashafa (2011). Religion and the New Roles of Youth in Sub-Saharan Africa: The Hausa and Ebira Muslim Communities in Northern Nigeria, 1930s-1980s. [REVIEW] Journal for the Study of Religions and Ideologies 9 (27):302-331.score: 68.0
    This paper is a comparative study of two northern Nigerian Muslim societies (the Ebira in central Nigeria and the Hausa in the North-west) in which the youths contested religious traditionalists in the 20th century and in the process brought about transformation in their societies. In the religious sphere, which was hitherto considered an affair of the elderly, the youth have equally come to assume a dominant place, especially in their assertive activist posture. In these two case studies, the youths have (...)
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  42. Carolina Teles Lemos & Clóvis Ecco (2014). Religião, sexualidade e família: o caso em que um dos parceiros é soropositivo para o HIV (Religion, sexuality and family: the case in which one partner is HIV positive) - DOI: 10.5752/P.2175-5841.2014v12n34p568. [REVIEW] Horizonte 12 (34):568-588.score: 66.0
    Analisa-se a relação entre religião, sexualidade e família de pessoas soropositivas para o HIV. O objetivo foi verificar a repercussão da constatação de que um dos (ou ambos) cônjuges é portador do HIV, nas representações e na configuração de suas famílias, tendo por base um possível ideário religioso subjacente às identidades de gênero masculina e feminina, bem como das formas de exercício da sexualidade que tal identidade de gênero comporta. Realizou-se uma pesquisa qualitativa. Os participantes foram mulheres e homens que (...)
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  43. James T. Bretzke (2001). Bibliography on East Asian Religion and Philosophy. E. Mellen Press.score: 66.0
    Machine generated contents note: INTRODUCTION 1 -- Focus of the Sections and Sub-sections 1 -- East Asian Internet Resources 1 -- A Note on Using the Index 2 -- GENERAL WORKS ON PHILOSOPHY& RELIGION IN ASIA 5 -- BUDDHISM 37 -- Primary Sources 37 -- Buddhist Ethics 38 -- Buddhism and Judeo-Christianity 52 -- Zen Buddhism 69 -- Other Works on Buddhism 76 -- CONFUCIANISM 95 -- Chinese and Confucian Classics 95 -- Translations of the Four Books 95 -- (...)
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  44. Nuraan Davids (2014). Muslim Women and the Politics of Religious Identity in a (Post) Secular Society. Studies in Philosophy and Education 33 (3):303-313.score: 66.0
    Women’s bodies, states Benhabib (Dignity in adversity: human rights in troubled times, Oxford University Press, Oxford, 2011: 168), have become the site of symbolic confrontations between a re-essentialized understanding of religious and cultural differences and the forces of state power, whether in their civic-republican, liberal-democratic or multicultural form. One of the main reasons for the emergence of these confrontations or public debates, says Benhabib (2011: 169), is because of the actual location of ‘political theology’. She asserts that within the (...)
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  45. Sikivu Hutchinson (2014). White Picket Fences, White Innocence. Journal of Religious Ethics 42 (4):612-639.score: 66.0
    Focusing on the cultural implications of the relationship between white segregationist Senator Strom Thurmond and his biracial daughter Essie Mae Washington-Williams, this essay explores national narratives of whiteness, femininity, morality, and the institutionalization of sexual violence against black women.
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  46. Elizabeth D. Burns (forthcoming). Pamela Sue Anderson: Re-Visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. International Journal for Philosophy of Religion:1-3.score: 60.0
    This book is both a revision and a re-visioning. Nine of the ten chapters are based on chapters or articles published elsewhere. Each is concerned with “re-visioning,” defined as looking back with fresh eyes at old ideas and texts (p. ix) and suggesting new areas of exploration. This re-visioning is directed at ideas about gender as these have been communicated either directly or indirectly in the topics and texts of analytic philosophy of religion. It is, however, conducted in the (...)
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  47. Susan Moller Okin (2005). ‘Forty Acres and a Mule’ for Women: Rawls and Feminism. Politics, Philosophy and Economics 4 (2):233-248.score: 54.0
    This article assesses the development of Rawls’s thinking in response to a generation of feminist critique. Two principle criticisms are sustainable throughout his work: first, that the family, as a basic institution of society, must be subject to the principles of justice if its members are to be free and equal members of society; and, second, that without such social and political equality, justice as fairness is as meaningful to women as the unrealized promise of ‘Forty acres and a (...)
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  48. Ann Garry & Marilyn Pearsall (eds.) (1996). Women, Knowledge, and Reality: Explorations in Feminist Philosophy, 2nd Ed. Routledge.score: 54.0
    This second edition of Women, Knowledge and Reality continues to exhibit the ways in which feminist philosophers enrich and challenge philosophy. Essays by twenty-five feminist philosophers, seventeen of them new to the second edition, address fundamental issues in philosophical and feminist methods, metaphysics, epistemology, and the philosophies of science, language, religion and mind/body. This second edition expands the perspectives of women of color, of postmodernism and French feminism, and focuses on the most recent controversies in feminist theory (...)
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  49. Megan Eide & Ann Milliken Pederson (2009). God, Disease, and Spiritual Dilemmas: Reading the Lives of Women with Breast Cancer. Zygon 44 (1):85-96.score: 54.0
    To write about the disease of breast cancer from both scientific and spiritual perspectives is to reflect upon our genetic and spiritual ancestry. We examine the issues involved in breast cancer at the intersections of spirituality, technology, and science, using the fundamental thing we know about being human: our bodies. Our goal in this essay is to offer close readings of women's spiritual and bodily journeys through the disease of breast cancer. We have discovered that both illness and health (...)
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  50. Janice G. Raymond (1982). Medicine as Patriarchal Religion. Journal of Medicine and Philosophy 7 (2):197-216.score: 54.0
    This article demonstrates, by use of specific theological paradigms, how medicine functions as religion. In doing so, medicine promotes anti-feminist beliefs, symbols, social memories, and churchly structures. The essay then examines the enhancement of women's health from a feminist philosophical perspective. It argues against fetishizing in health promotion to the extent that everything comes to be regarded as therapeutic. Medicine has advanced the ideology that life itself is a disease to be cured or, at best, prevented. Alternative ethics (...)
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