This article examines women’s rights to property in marriage, upon divorce, and upon the death of a spouse in Uganda, highlighting the problematic aspects in both the state-made (statutory) and non-state-made (customary and religious) laws. It argues that, with the exception of the 1995 Constitution, the subordinate laws that regulate the distribution, management, and ownership of property during marriage, upon divorce, and death of a spouse are discriminatory of women. It is shown that even where the (...) relevant statutory laws are protective of women’s rights to property, their implementation is hindered by customary law practices, socialization, and the generally weak economic capacity of many women in the country. The article delves into the even weaker position of women’s rights to matrimonial property at customary and religious laws. In many homes, wives provide labor to support their husbands without having a stake in the use or monetary benefit from it. Under Islamic law regulating intestate succession to property, the entitlements for widows fall short of the constitutional standards on equality and non-discrimination. Polygyny is widely practiced by Muslims implying that the widows share the one eighth whenever there are children or one fourth in cases when there are no children. Radical reforms such as adopting an immediate community property regime instead of the present separate property regime are inevitable if women’s rights to property are to advance. (shrink)

In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies, they have access to privileged and different kinds of knowledge than men. In this landmark new book, Paula Cooey offers a different perspective on the significance of the body in the context of religious life and practice. Building on the pathbreaking (...) work of Elaine Scarry in The Body in Pain, Cooey looks at a wide range of evidence, from the Argentine prison narrative of Alicia Partnoy, to the novels of Toni Morrison and the paintings of Frida Kahlo. Drawing on current social theory and critique, cognitive psychology, contemporary fiction and art, and women's accounts of religious experience, Cooey relates the reality of sentience to the social construction of reality. Beginning with an examination of the female body as a metaphor for alternative knowledge, she considers the significance of physical pain and pleasure to the religious imagination, and the relations between sentience, sensuality, and female subjectivity. Cooey succeeds in bringing forward a sophisticated new understanding of the religious importance of the body, at the same time laying the foundations of a feminist theory of religion. (shrink)

The recent global movement for women's human rights has achieved considerable re-thinking of human rights as previously understood. Since many of women's rights violations occur in the private sphere of family life, and are justified by appeals to cultural or religious norms, both families and cultures (including their religious aspects) have come under critical scrutiny.

This book introduces the special dynamics of women and their close relationships with the gift in both past and contemporary religious settings. Written from a cross-cultural perspective, it challenges depictions of women's roles in religion where they have been relegated to compliance with specifically designated gendered attributes. The different chapters contest the resultant stereotypes that deny women agency. Each chapter describes women as engaged in an aspect of religion, from that of ritual specialists, to benefactors (...) and patrons, or even innovators. The volume examines topics such as sainthood and sacrifice so as to refine these ideas in constructive ways that do not devalue women. It also examines the meaning of the term "gift" today, embracing the term in both figurative and literal ways. Such a collection of diverse women's writings and activities provides a significant contribution to their quest for recognition, and also suggests ways this can be understood and realized today. (shrink)

Appealing to reason rather than religious belief, this book is the most comprehensive case against the choice of abortion yet published. This _Second Edition_ of _The Ethics of Abortion _critically evaluates all the major grounds for denying fetal personhood, including the views of those who defend not only abortion but also post-birth abortion. It also provides several justifications for the conclusion that all human beings, including those in utero, should be respected as persons. This book also critiques the view (...) that abortion is not wrong even if the human fetus is a person. _The Ethics of Abortion _examines hard cases for those who are prolife, such as abortion in cases of rape or in order to save the mother’s life, as well as hard cases for defenders of abortion, such as sex selection abortion and the rationale for being "personally opposed" but publically supportive of abortion. It concludes with a discussion of whether artificial wombs might end the abortion debate. Answering the arguments of defenders of abortion, this book provides reasoned justification for the view that all intentional abortions are ethically wrong and that doctors and nurses who object to abortion should not be forced to act against their consciences. Updates and Revisions to the Second Edition include: -A response to Alberto Giubilini’s and Francesca Minerva’s now famous 2012 article, "After-Birth Abortion" in the _Journal of Medical Ethics _ -Responses to new defenses of Judith Jarvis Thomson’s violinist argument -The addition of a new chapter on gradualist views of fetal moral worth, including Jeff McMahan’s Time-Relative Interest Account -The addition of a new chapter on the conscience protection for health care workers who are opposed to abortion -Responses to many critiques of the first edition, including those made by Donald Marquis, David DeGrazia, and William E. May. (shrink)

Essays discuss the division of household labor, anti-semitism, violence against women, reproductive freedom, parenting, friendship between women, and feminist theology.

"You have to come to my wedding," Kavita told me, turning to face me where I sat next to her on the couch. "You can come with the other people from the street. You will get everything you need for your *research* there." "I will come, I will come!" I replied enthusiastically. I had only met Kavita and her two younger sisters, Arthi and Deepti (see Figure 2.1), mere minutes before this invitation was extended. I had initially come to Pulan (...) that day in October 2012 to meet another woman, Heena, whose family rents a room on the third story of Kavita's family's home. Heena and I had been sitting in the furniture refurbishing store she operates with her husband on the main street of Pulan when Deepti, Kavita's youngest sister, passed by. Heena introduced us and told me to go with Deepti to meet her family. When we reached the family's three-story house-the largest in the gali-Deepti led me past the empty rooms on the ground floor, which I would eventually begin renting, to the second-story living room. There, we found Kavita and Arthi organizing clothing and jewelry they had purchased earlier in the day for the upcoming wedding festivities. Kavita made room for me to sit next to her on the couch and began asking me about myself. I immediately warmed to her because of her open, friendly smile and sharp, staccato Hindi, which I delighted in being able to understand. I explained that I had come to India to study how women's lives are different in rural and urban areas, and Kavita assured me that she and her family could help. She noted that her parents had come to Udaipur from Ram Nagar, a large village thirty-five kilometers north of the city, and that the family would be returning for her and her older brother Krishna's weddings the following month. Their weddings would be held five days apart to help reduce the difficulties of family members traveling from outside Udaipur. Prompted by the description of my research, Kavita commented on differences that she recognized between the village and the city. The biggest difference, she suggested, was the experience of caste, namely that in the village, people from different jatis live separately, whereas in the city, people are "mixed." As I would come to learn when visiting Ram Nagar for various functions, there is a fair amount of caste and religious diversity in the village. Although spatial and ritual segregation was rather strictly maintained during religious observances, it is likely more flexible in everyday life. The segregation during ritual functions-the occasions for which Kavita also traveled to the village-likely informed her sense of a lack of "mixing" in the village as. The majority of residents in the area of Ram Nagar where the family maintains a home were also from the Mali (lit: gardener) jati, although Mali was not a majority jati in Pulan. (shrink)

Definition of the problem: The rapid pace of medical progress has drawn renewed attention to the various possible ways of treating dead or brain-dead pregnant women since the 1980's. The discussion today revolves around medical, social, legal and economic aspects. The historical areas of conflict which surrounded deliveries carried out on dead mothers (usually by means of a Sectio in mortua, nowadays known as a perimortem Caesarean section) and their significance in today's debate are, for the most part, (...) regarded as being of little relevance.Arguments: The history of the Sectio in mortua was, for a long time, influenced by the difficulty in establishing whether the mother and foetus were actually dead, by the degree of autonomy of the foetus in the womb, by religious issues, by the lack of acceptance among the people because of their irrational fears concerning the operation and by legal regulations and constraints especially in relation to operations carried out on the dying. Each of these areas shows remarkable parallels to the present-day medical and ethical discussion.Conclusion: The value of such considerations does not lie in the uncritical application of experience gained in the past, but rather in a growing awareness of the wide spectrum of parameters and in a deeper understanding of the various possible approaches to a given situation. The tradition in the Western world of carrying out a delivery on a dead mother, in spite of the conflict of interests between the mother and the foetus, is of particular importance. In practice, the many non-medical factors should be taken more into consideration, with special emphasis being placed on the informed consent of the relatives. (shrink)

Islam is a religion of vast dimensions which has inspired great civilizations and today offers many men and women comfort and ethical guidance. In this paper I suggest that the tension between the Qur'an accepted as the perfect timeless word of God and the encultured dynamic Islam of nearly a quarter of the world's population results in contending perspectives of women's role and rights. The Qur'an gives men and women spiritual parity, but there are verses in the (...) Qur'an that some feminists find difficult to reconcile with the modern rights of women. Most Islamic feminists make a clear distinction between cultural practices and the pure word of God. 1 There are profound differences in the status of women within and between predominantly Muslim countries. In some countries it is illegal for women to drive a car, or to move freely outside the home, in others women have become heads of state. The decision to wear the veil, often a sign of empowerment in Europe, is in parts of the Islamic world obligatory. Voices representing an exclusivist, literalist understanding of Islam have entered the mainstream of Muslim lives due in part to the fact that Wahhabism imposes a narrow, sectarian view of Islam, and the Saudi government with its massive oil wealth propagates this puritanical form of Islam across the world. Some traditionalist maulanas and maulvis are concerned above all with women's modesty and enforce customs that refine, purify and protect their chastity. They, like some Islamic feminists, position Islamic rights and roles for women with regard to the exoticized and eroticized `other' — in this case Western civilization, Western imperialism and the rise of Western feminism. `The West' becomes for traditional interpreters a kind of contemporary jahilya. There are also many progressive Muslim scholars who seek to articulate a historically accurate, non-idealized, now challenged, now challenging, view of Islam with an uncompromising emphasis on social justice, equality and pluralism. This paper argues that the ongoing, postcolonial battle against Western `imperialism' demands epistemological humility. Nevertheless, women are fighting for basic human rights and freedoms in parts of the Islamic world where the State, religious authorities and the patriarchal family assume the right of legal and moral surveillance. In considering the nature of violence to Muslim women in Pakistan and the UK, I hope to show that accusations of orientalism should not deter us from recognizing the courage of women activists who themselves risk imprisonment and of the struggle of women victims of rape and domestic violence to overcome feelings of shame and dishonour. I argue that both the private and public spheres need to be made safe for all Muslim women, and not just a professional elite. This can only be achieved by a fuller recognition of women's rights encapsulated in law and all aspects of public life. (shrink)

Appealing to reason rather than religious belief, this book is the most comprehensive case against the choice of abortion yet published. _The Ethics of Abortion_ critically evaluates all the major grounds for denying fetal personhood, including the views of those who defend not only abortion but also infanticide. It also provides several justifications for the conclusion that all human beings, including those in utero, should be respected as persons. This book also critiques the view that abortion is not wrong (...) even if the human fetus is a person. _The Ethics of Abortion_ examines hard cases for those who are prolife, such as abortion in cases of rape or in order to save the mother’s life, as well as hard cases for defenders of abortion, such as sex selection abortion and the rationale for being “personally opposed” but publically supportive of abortion. It concludes with a discussion of whether artificial wombs might end the abortion debate. Answering the arguments of defenders of abortion, this book provides reasoned justification for the view that all intentional abortions are morally wrong and that doctors and nurses who object to abortion should not be forced to act against their consciences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 278-282 [Access article in PDF] Book Review Buddhist Women Across Cultures: Realizations Buddhist Women Across Cultures: Realizations. Edited by Karma Lekshe Tsomo. Albany: State University of New York Press, 1999. Pp. viii + 326. This collection of essays on women in Buddhism largely succeeds in fulfilling Tsomo's goal of documenting "Buddhist women's actual involvement" in the Buddhist tradition (p. 1). Her (...) introduction provides a very informative and well-supported description of the history and current status of Buddhist women around the world, focusing on Asia but including the West as well. In the introduction and in her essays on women in the Tibetan and Himalayan region and in Buddhist and Christian traditions, she provides a feminist critique of gender discrimination in the Buddhist tradition as well as prescriptions for transforming the existing tradition in ways that would make it more egalitarian. These include "consciously validating women's accomplishments," reinterpreting religious texts with gender sensitive lenses, and the ordination of women (pp. 256-257). The essays in the volume as a whole carry forward Tsomo's examination of both sides of the equation of women and Buddhism--that is, how the Buddhist tradition has treated women overall as well as how women have responded to and are working to alter Buddhism, what Tsomo characterizes as "the ongoing process of women transforming and being transformed by, the tradition" (p. 1). The essays highlight a number of dichotomies in the experiences of Buddhist women, the primary one being that of gender disparities in the status and experience of women. Several essays in the collection detail the hardships that Buddhist women encounter because of gender inequalities that persist to the present day, even in Western cultures. Tsomo's essay comparing the experiences of Buddhist and Christian women in particular illustrates that in most areas, gender-based inequalities are more pronounced in Buddhist contexts than in Christian ones. Tsomo observes that [End Page 278] both traditions have fallen short of their egalitarian ideals, expressed within Christianity as the imago dei (creation in the image of God) and in Buddhism as tathagathagarbha (the seed or essence of Enlightenment present in all sentient beings). While noting that both traditions in general permit women to participate in religious practices on an equal basis with men, that neither legally mandates an inferior status for women, and that the highest stage of religious attainment is the same for both genders, Tsomo finds gender discrimination still functioning in both religions: both Buddhism and Christianity traditionally have assigned subordinate roles to women (especially with respect to monastic life), depict females negatively in scriptures, and generally ignore women's contributions to religious life.Despite these similarities, Tsomo thinks that in most respects Christian women have made more progress in securing equal rights to participate in the religious life of their faith than have Buddhist women. The only reason she provides for the greater extent of change in Christianity is that "Christian women have been far more active than Buddhists" (p. 253). Yet she fails to probe the possible reasons for this disparity in respect to the broader cultural, social, and economic differences in Christian and Buddhist contexts that have fostered a more activist and socially acceptable feminism in the former. The greater gender discrimination in Buddhist cultures has less to do with differences between Christianity and Buddhism per se than it does with other aspects of culture. Unfortunately, Tsomo does not develop the thesis she presents in the introduction to this essay that "Christian women have much to learn from the Buddhist tradition with respect to meditation and that Buddhist women have much to learn from Christian women with respect to service to society" (p. 241). Indeed, it is difficult to understand the basis for the latter claim, given Buddhist women's primary roles as service providers in most Buddhist cultures, unless she is speaking of the so-called socially engaged religious movement. If so, then as other scholars have noted, there are impediments to social action within certain interpretations of the Buddhist teachings themselves that would need to be resolved first. A... (shrink)

This article discusses the relationship between Christian and Jewish Orthodox women with their sacred books from a feminist point of view. While recent socio-economic changes have enabled women from an orthodox religious background to become financially independent and ultimately prosperous, from a religious perspective women’s status has not undergone major transformations. Using the cognitive principle of conceptual blending, I will focus on common aspects in Orthodox Judaism and Christianity related to sacred texts as objects, (...) in order to shed light on the religious understanding of prosperity in the twenty-first century, beyond that of empowerment as financial gain or social status. The importance ascribed to authoritative texts both as images of divinity and sacred objects of veneration is a common trait of Orthodox Judaism and Christianity. The gendered perception of the sacred is most prominent in two similar processions. Simchat Torah, a Jewish holiday which celebrates the yearly reading cycle of the Torah, is actively celebrated only by men, who are the ones to carry the Torah scrolls. Similarly, the orthodox Good Friday procession involves a cross and the church’s copy of the Scripture together with the Holy Epitaph being carried only by men. The ban on women to carry sacred objects, at least at appointed times, as well as women’s responses in the two communities will be analysed comparatively to establish whether women commonly perceived as prosperous can make steps in order to re-evaluate the theological implications of this restriction. (shrink)

This article probes the relative absence of religion within discussions of intersectionality, and begins to address this absence by bringing intersectionality studies into conversation with another significant field within feminist theory: the study of religious women's agency. Although feminist literatures on intersectionality and religious women's agency have garnered a great deal of scholarly attention, these two bodies of work have rarely been engaged together. After surveying both fields, I argue that research on religious women's (...) agency not only exposes an ambiguity at the heart of intersectionality between identity and oppression, but also challenges several aspects of intersectionality studies, especially as recent theorists increasingly turn away from identity politics in favor of a structural critique of power. These aspects of intersectionality include its often unsituated critique of power, as well as its reliance on a negatively defined consensus on anti-oppression. (shrink)

Education is a part and parcel of human life itself irrespective of the field of activity. Every field of human activity has developed its own value systems. Education has also accumulated its own value systems over a period of time. In order to make value education a powerful tool, education should be made more open, more reflective and more vocal with greater participation of teachers, students, parents and the society in deciding all major aspects of education. So far, the (...) education system in India is a closed one with outdated teacher training programmes and syllabi, heavy and mind bogging exercises with lots of paper work. There is little that a student can look into the society and learn and much less the relevance of his learning to the society. For most of the times, parents look at their children like scapegoats, since they cannot participate in their children’s education. Thus, in our country education itself has became a blunt and invalid tool. Therefore, education has lost its relevance to the social, economic, political, ethical, cultural and spiritual values of our country. Under such circumstances one cannot expect education to play the role of a most effective powerful tool that can influence human life. Therefore, there is a need to examine which type of value systems we have to develop in our educational institutions in India, that are most suitable in our socio-religious, philosophical and historical background. (shrink)

Strengthening Muslim-Christian relations is very important for a nation such as Indonesia that has plurality in terms of tribes, ethnicity and religion. This study aims to analyse the role of Muslim women who live in a pluralistic socio-religious situation. This is a qualitative research that uses purposive sampling to determine the informants. The approach used by the Discovering Cultural Themes model is to understand the symptoms of the many themes, cultures, values and cultural symbols. Data analysis was conducted (...) by using software for qualitative research, which is needed in managing data found from the field, in this case, nVivo Basic 12.00 for Windows. The results show that Muslim women translate justice, empathy and rationality in religion by building relationships with other religions. This attitude is part of Islamic teachings that contain moderate, accommodating and tolerant aspects. In addition, culture has encouraged women to blend in and form egalitarian equality in the social and cultural realm. The culture of generosity and mutual help has become a tradition both in religious and customary activities. CONTRIBUTION: This article provides an insight into the contribution of Muslim women in strengthening Muslim-Christian relations. This agenda is very important because Islam and Christianity have the largest adherents in Indonesia. This contribution is very important and crucial in the midst of radicalism issues in Indonesia lately. (shrink)

Crowdfunded microfinance provides financial resources to impoverished entrepreneurs across the globe based on online appeals describing the entrepreneur’s values and venture potential and is considered a key player in the ethical finance movement. Despite knowledge that the content of the appeals impacts funding success, little is known regarding the role of religious expression, which is common and consequential in socially-oriented contexts. We leverage role congruity theory to address a theoretical tension concerning the effects of religious expression on crowdfunded (...) microfinance funding outcomes. Religious expression is associated with perceptions of trustworthiness, rule-following, and ethicality—qualities that would suggest an entrepreneur would likely avoid opportunist behavior and repay the loan. However, appeals to a higher power may be incongruent with the role of an entrepreneur to the extent that such expression communicates a lack of proactiveness and self-reliance. We use a two-study design to help resolve this tension. Our field study incorporating 253,130 loans from Kiva reveals that religious expression negatively influences funding, particularly for women. Our experiment using 1,795 individual loan assessments shows that the negative influence of religious expression is attenuated when individual lenders exhibit higher levels of religiosity. Post hoc analysis suggests campaigns can mitigate the negative impact of religious expression by being careful to also include aspects highlighting an entrepreneurial orientation. Overall, our work extends prior research suggesting that language tied to ethical or virtuous behaviors is generally not rewarded by lenders as using such language may make the applicant appear inconsistent with role of a stereotypical entrepreneur. (shrink)

This anthology "explores three areas of life in which religion has a profound impact: political policy; ecology: and women's rights. Through the lens of six religions -- Hinduism, Buddhism, Jainism, Judaism, Christianity, and Islam -- the carefully-curated articles address some of contemporary society's most challenging issues"--Cover.

The author attempts to emphasize several aspects of religious types of discrimination that apply to women in different practices of Christian Orthodoxy. The basis of these interpretations is found both in the Bible and in the traditional writings of the church. This text suggests several solutions for locating the fundamentals that would allow for a renewal of the ecclesiastical practices in such a manner as to eliminate all possible discrimination that women are subjected to in the (...) church. (shrink)

Our study contributes to the ongoing debate about women’s rights and religious feminism. The context for analysis of women’s experiences is the “Women of the Wall” who have been struggling for the past 30 years for their right to practice their spiritual rituals (praying at the Western Wall) in a hegemonic and masculine arena. We suggest that the “Women of the Wall” and their battle for spiritual equality threaten the hegemonic masculinity. Moreover, this feminist battle (...) expands the feminist revolution and the fights for women’s equality to the religious arena which is dominated by the hegemonic masculinity. The implementation of the Listening Guide, a feminist methodology, assists us in uncovering various voices, representing different aspects of the experiences of the “Women of the Wall” in a conflict zone. These narratives reveal juxtapositions of feelings of competence, determination and vulnerability and shed light on the women’s struggle for gender equality in a hegemonic masculine domain. (shrink)

The economics of female sexuality in India are embodied in the caste system, which allocates women of certain caste groups to the domestic sphere and relegates Dalit/lower caste women to religious/sacred prostitution. The dominance of Shudra (often OBC) castes over religious spaces further marginalized Dalits and vulnerable lower-Shudra castes pertaining to the sexual exploitation of men and women within the institution of sacred prostitution. Shudra (OBC) castes’ hold over religious institutions in contemporary society facilitated (...) the hegemony of the Brahminic ideology of caste and patriarchy even in the lower-caste religious practices like worship of female deities such as Yellamma in south India. This article discusses the religious aspects of the oppression of Dalits (outcastes) shaped by lower-caste religiosity through a study of the conditions of Dalit men and women who are dedicated to the temples of village deities and are varyingly called Jogta, Jogtin, Jogini, Potaraju, Matangi/Matamma, Shivashakti, Basavi, and Murali in different regions of south India. The current study is based on the experiences of Joginis and Jogtas from Telangana and Marathwada region of the state of Maharashtra. This article explores the livelihood aspect of the Jogini system, in other words, the economic vulnerabilities shaped by caste hierarchies that result in the perpetuation of the practice of sacred prostitution; how the caste hierarchies refigure in the reorganization of masculinities through the institutions of Jogini and Jogta; and how the question of Dalit self-respect is construed by Joginis and Jogtas within the paradigm of religious institutions. (shrink)

Conscience Across Borders aims to map a middle course between an ethics of over-confident deductive reasoning, and an ethics of relativism that treats moral choices as mostly idiosyncratic preferences. It dismantles all rationales for domineering - including one religious Way by another, the voiceless poor by the rich, society by the nation-state, individuals by civil and religious bureaucracies, women by men, the young by their elders, or the natural world by human beings.

During the COVID-19 pandemic, many religious college students have found comfort in God, while others may have developed anger toward God; however, no studies have systematically compared the multidimensional effects of religiousness on how Muslim and Christian students react to stressors such as COVID-19. This study addressed this gap in the literature by investigating which of the Four Basic Dimensions of Religiousness Scale were significant predictors for both taking comfort in and feeling anger toward God among Muslim and Christian (...) college students in Indonesia, while also controlling for the influence of neuroticism, a known predictor for attitudes toward God. Muslims reported that all dimensions of the 4-BDRS were significant predictors of comfort, with bonding as a negative predictor, while Christians reported that belonging was the only insignificant predictor. Muslims reported that believing and behaving were negative predictors of anger, while Christians reported negative effects only for bonding ; however, bonding did not significantly predict anger when analyzed separately for men and women. Therefore, to decrease their anger toward and increase the comfort they find in God, Muslims must focus on their beliefs and exercise the commandments of Islam. Christians, though, must focus on increasing cognitive, affective, and behavioral aspects of religiousness to find comfort, while having better personal relationships with God could be key in reducing anger toward God. (shrink)

Social scientists agree that women are generally more religious than men, but disagree about whether the differences are universal or contingent on social context. This study uses General Social Survey data to explore differences in religiosity between, as well as among, women and men by level of individual earned income. Extending previous research, I focus on high earners with other groups included for comparison. Predicted probabilities based upon fully interacted models provide four key findings: There are no (...) significant gender differences among high earners; high-earning women are less religious than low-earning women; high-earning men are more religious than low-earning men; and differences among women and among men at different earnings levels are just as large as average differences between women and men. Further analyses demonstrate that the relationship between gender, earnings, and religiosity varies by race. The findings demonstrate the utility of intersectional approaches for understanding gender differences in religiosity. Beyond the implications specific to the gender differences in religiosity literature, this study also indicates that religion is an important, yet often underemphasized, aspect of our intersectional selves. (shrink)

The Church of Jesus Christ of Latter-day Saints – the Mormon Church – upholds a cultural expectation for women of their community to remain unemployed outside the home and to dedicate their early adulthood to bearing and raising children. This paper reports on a phenomenological exploration, using Smith and Osborn’s model of interpretative phenomenological analysis, of the use, as a conflict-controlling strategy, of sanctification, or the sacred aspects of life, in the religious cultural navigation of 16 (...) class='Hi'>religious Mormon women who maintain full-time professional careers in the fields of law, medicine, education, science, administration or engineering, and who simultaneously mother one or more children under the age of 12. The findings of this study document significant demographic, values-based and experiential differences between the study participants and their Latter-day Saints peers who live within the subculture’s norm. (shrink)

Induced abortion is as common in religious as secular cultures, but interpretations and ways to handle abortion differ. This study focuses on existential aspects of abortion, in relation to a secularized context, through in-depth interviews with 24 Swedish women. Existential questions belonging to four areas were found: Life and Death, Meaning of Life, Morality, and Self-Image. Furthermore, four different existential strategies were found: Detaching Strategies, Meaning-Making Strategies, Social Strategies, and Symbolic Strategies. Existential questions and strategies did not (...) imply that the woman regretted her abortion. However, while some women easily processed existential questions, others seemed to be more at a loss. In a secularized country, where many people are unaccustomed to dealing with existential issues, greater existential competence among abortion personnel might thus be needed. (shrink)

The spiritual identity development of six South African, emerging adult, female, postgraduate psychology students (21 to 22 years old) was explored using reflective writing exercises and individual interviews. Interpretative phenomenological analysis revealed that spiritual identity exploration occurs continuously across the lifespan, with optimal opportunities for deepened development during emerging adulthood. Development happens in context and is enhanced by the postgraduate psychology training experience, as well as exposure to spiritual and religious diversity. Reflections on challenging events result in sophisticated meaning-making (...) processes regarding purpose in life, as well as the authoring of a spiritual life story. There is an intricate and reciprocal relationship between the development of a spiritual identity and the psychology profession – spirituality, values and worldviews can be regarded as important aspects of the therapeutic process for many individuals. (shrink)

This book explores whether and how religious and secular worldviews and political ideologies held by scientists, citizens, decision-makers and politicians influence science as practiced and understood today. In this book, customized science is defined as a science built according to - or altered and fitted to - a particular group's specifications, that is, its needs, interests or values, its political ideology or worldview. It is science governed not merely by goals such as increased knowledge and explanatory power, but also (...) by goals such as economic growth, sustainable development, the equality of women or the end of religion. The contributions to this book discuss, with regard to particular worldviews and themes connected to the public role of science, whether science is increasingly becoming customized to fit the needs and interests of various groups in society, but also what the consequences of such a development may be both for science and society. (shrink)

Cet article traite de deux aspects de la nomination dans des communautés ashkénazes d’Autriche au Moyen Âge : d’une part, comme caractéristique identitaire quant à l’appartenance religieuse et, d’autre part, en relation avec le genre et l’assignation de genre. Diverses prescriptions juridiques et habitudes spécifiquement genrées pèsent en effet sur le port du nom : dans les sources historiques les hommes juifs sont repérés aussi bien par leur nom « sacré » hébreu que par leur prénom usuel, et éventuellement (...) par un surnom, alors qu’on ne repère le plus souvent les femmes que par leur prénom usuel. Selon le droit juif, les hommes produisent dans leur nom hébreu le nom de leur père ; les matronymes ne sont que rarement donnés, et tout au plus avec le prénom usuel. Les femmes, en revanche, s’identifient par le nom de leur mari. Quant aux noms affectueux et aux noms usuels, ils sont très comparables chez les enfants masculins et féminins. (shrink)

The Scottish scholar James McCosh was a champion of the Free church, a successful and much-published philosophy professor at Belfast for 16 years, and an energetic and innovative President of Princeton University from 1868 to 1888. The Religious Aspect of Evolution was published in 1888, and this second edition from 1890 took account of A. R. Wallace's latest work, Darwinism. McCosh, who already in Ireland had developed a 'theory of the universe conditioned by Christian revelation' was one of very (...) few clergymen in America who defended evolutionary theory. He impressed upon his students that while there seemed to be great truth in Darwin's theory, the work of the coming age must be to separate that truth from the error springing up around it. This would enable scholars to follow and even embrace science while also retaining their faith in the Bible. (shrink)

The ordination of women into ministry remains a theological and scholarly debate. Even though PCEA was among the earliest churches to ordain the first woman clergy, the progress of ordination of women compared to men remains inadequate. Cultural aspects, patriarchy, and religious traditions of the Church have influenced the position of women in the church. Patriarchy as a theology of headship continues to be a roadblock to having many women ordained in the church. This (...) paper investigated the cultural aspects and their effect on the ordination of women. Further, the paper explores the effect of patriarchy on the ordination of women into the holy ministry. The paper was anchored on egalitarian theology. The study concludes that no theological, biblical, or traditional ratification hinders women from being ordained as ministers of word and sacrament. The study criticizes a theological standpoint that hinders the ordination of women and recommends the ordination of women not only in the Presbyterian Church but also in other mainstream and African-instituted churches. The church should extirpate all forms of discrimination, patriarchy, negative attitudes, and cultural practices that deny women life in its fullness. (shrink)

Cet article cherche à réfléchir sur la chronologie et les formes d’un féminisme en religion à travers le parcours de deux religieuses, sœur Jeanne d’Arc et sœur Françoise Vandermeersch, qui ont occupé des responsabilités éditoriales importantes dans les années soixante-huit en France. Il essaie de voir comment le Concile Vatican II (1959-1965) a permis l’émergence chez les deux femmes l’éclosion d’un féminisme avant sa progressive mise en sourdine dans le contexte de la crise catholique qui touche la société française.

Self-monitoring theory explains the individual differences in using interpersonal adjustment techniques like self-control, self-regulation, and self-presentation. Self-monitoring plays a key role for understanding the social life. Therefore, it has been one of most popular research topics in social psychology. The aim of this study is to find out if there is a meaningful relationship between religious orientation and self-monitoring, and to determine the direction of the relationship if it exists. Besides, examining the effect of religious group membership on (...) self-monitoring is another aim of this study. In accordance with this purpose, Religious Orientation Scale and Revised Self-Monitoring Scale are applied to sample group which consists of 437 female and 369 male participants aged16 to 65+ living in Bursa. The results has revealed that there is a meaningful positive correlation between intrinsic religious orientation and self-monitoring. In addition, no meaningful relationship between religious group membership and self-monitoring has been confirmed.Summary: The adaptation process of the human being as a social creature starts in a mother's womb and becomes more complicated in consequence of coming into the world which is full of stimulus. In the beginning, this process has only a physical aspect, but with the inclusion of emotional, cognitive, and social factors over time turns into developmental tasks that people will struggle throughout their lives. The social development involves the process of becoming of the individual as an organic part of the society. As the individual realizes the existence of the other, he/she develops similar patterns of behavior that can be approved by the other. Because the meaningful relationships that form the backbone of social development constitute an important part of the self. Belonging is one of the main needs, that the individual shapes his emotions, actions, and decisions more or less in line with this need in order not to encounter the possibility of social exclusion. While belonging is a universal need for every healthy individual, there are differences between individuals in terms of directing the course of the relationship, role sharing, and using situational clues. Individual differences in how people construct interpersonal processes led Mark Snyder to systematize and theorize the concept of self-monitoring. Self-monitoring is a concept that expresses individuals' control of self-presentation, expressive behavior, and non-verbal emotional expression and their regulation. Accordingly, individuals with a high tendency to shape their behavior according to the context are classified as high self-monitors and those with low tendency are classified as low self-monitors. It can be said that adherence to religion, which is one of the determinants of social behavior, is related to self-monitoring. In this context, the main subject of this study is the relationship between self-monitoring and religiosity. The study aims to examine the effect of intrinsic-extrinsic religiosity on individuals' self-monitoring levels. Besides, as a form of religiosity, to reveal whether religious group religiosity affects self-monitoring, the study examines also self-monitoring levels of individuals belonging to the religious group and those who are not.The sample of the study was selected by a simple random sampling method and it consists of 806 participants aged 16 to 65+ living in Bursa in 2017. 437 (54.2%) of the participants in the research are women and 369 (45.8%) are men. In this study, a relational screening model was used for determining the presence, direction, and degree of the relationship between the variables. The questionnaire technique was preferred as the method of gathering information. The questionnaire was arranged in a way that does not require asking the participant any other questions apart from the questions on the form. The questionnaire form used in this research consists of 43 items. At the beginning of the questionnaire, there is a 9-item personal information form that includes demographic items consisting of age, gender, educational status, marital status, occupation, place of residence, socio-economic status, levels of subjective religious involvement, and religious group membership. For the measurement of self-monitoring, a 12-item "Self-Monitoring Scale", which was developed by Mark Snyder, revised by Richard Lennox and Raymond Wolfe and adapted by İlknur Özalp Türetgen and Sevim Cesur to Turkish (α =.80) was used. For the measurement of religious orientation, a 22-item “Religious Orientation Scale” developed by Gordon Allport and Michael Ross and adapted to Turkish by Fatma Gül Cirhinlioğlu was used (α =.90). Data collected through scales were processed by One Way Variance Analysis (ANOVA), t-Test, Pearson Correlation Analysis, and Simple Linear Regression Analysis and turned into research findings.According to the results of the simple linear correlation analysis conducted to reveal whether there is a relationship between the self-monitoring scores of the participants and the intrinsic religious orientation scores, there is a positive and significant relationship between the variables (r = 0.102, p = 0.004 0.05). The result of the correlation analysis between self-monitoring and the level of subjective religious involvement shows that no significant relationship is found (r = 0.051, p = 0.146> 0.05).This research expected that there was a negative relationship between self-monitoring and intrinsic religious orientation. However, the analyses has not reported anticipated results as addressed in the previous research. Therefore, this study opens the door for asking new questions about the subject. Religious groups, by their very nature, can refer the individual to self-presentation control, obedience, to act as deemed appropriate by the group, to adapt to the group, to change behavior without attitude change, and therefore, to attitude-behavior inconsistency. It can be argued that not only religious groups but, by their nature, all social groups create harmony-oriented pressure on the individual. Therefore, it can be predicted that belonging to a group, in general, may have a significant effect on the level of self-monitoring. The high self-monitoring scores of the participants, whether religious or non-religious group members of this study may have reduced the observability of the difference between the two groups. Therefore, repeating the study on a different sample may produce different results. (shrink)

칸트 윤리학에서 도덕이 종교를 필요로 하는지에 대해서 크게 두 가지 해석이 가능하다. 첫째 해석은 칸트가 『도덕형이상학 기초놓기』나 『실천이성비판』과 같은 자신의 윤리학 저술에서 윤리학의 토대를 신이 아니라 인간 이성의 자율성에서 발견한 것을 근거로 칸트 윤리학을 세속적인 비종교적 윤리학으로 이해한다. 그러나 칸트 윤리학에 대한 다른 해석은 칸트가 『실천이성비판』 변증론에서 최고선의 실현 가능성 문제를 다루면서 최고선의 현세적 실현을 주장하는 에피쿠로스학파와 스토아학파의 윤리학을 비판하는 한편, 최고선의 내세적 실현을 주장하는 기독교 윤리학을 옹호하고 있다는 사실에 근거하여 칸트 윤리학을 종교적 윤리학으로 이해한다. 본 논문은 지금까지 많이 다루어지지는 (...) 않았지만 칸트 윤리학 연구를 위해 중요한 자료인 칸트의 『윤리학 강의』를 이용하여 칸트 윤리학 해석을 둘러싼 이 논란을 해결하려고 시도하였다. 자신의 다른 윤리학 저술들에서와 마찬가지로 칸트는 『윤리학 강의』에서 무엇이 도덕적으로 옳은 행위인지를 알기 위해서 신에 의존할 필요가 없음을 강조한다. 그러나 『윤리학 강의』에서 칸트는 도덕이 하나의 관념에 머무르지 않고 구속력을 갖기 위해서는, 도덕적 행위를 통해서 행복할 자격을 갖춘 사람이 실제로 행복을 희망할 수 있게 해주는 존재인 신에 대한 믿음이 필수적임을 동시에 강조한다. 우리가 칸트 윤리학을 이해할 때 도덕법의 근거가 신이 아니라 인간이성이라는 사실에만 초점을 맞춘다면 칸트 윤리학을 인간 중심의 세속적 윤리학으로 보는 것은 타당하다. 하지만 이러한 이해는 칸트 윤리학의 전체 모습이 아니라 일부만을 반영한 것임을 『윤리학 강의』를 통해 알 수 있다. (shrink)

This Is A New Release Of The Original 1913 Edition.

The national hero of the present-day Albania is Skanderbeg’s father, Gjon (Yuvan) Kastrioti. Despite the fact that the Albanians tried to resist the Ottomans expeditions during the reign of Gjon, they were eventually defeated. As a result of this defeat by Sultan Murad II in 1423, Gjon was forced to give his four sons as captives. The youngest of his children was Skanderbeg, who together with three older brothers was given as captive due to the defeat by the Ottomans, had (...) to reside in the palace for many years. During this time, he had the opportunity to obtain a remarkable Ottoman education and to benefit from other privileges provided for them. It is obvious that the facilities provided by the Ottomans as well as the personal abilities and skills he gained in the Ottoman Empire enabled him to achieve successes in various fields. Therefore, he was able to be promoted to important positions within the Ottoman Empire. However, some of his demands were rejected and he became deprived from some of privileges granted to him due to the promises and incentives of the opponents of the Ottomans and some small victories resulting from his father's dominance in the direction of rebellion. During this rebellion against the Ottomans, they have received both material and spiritual aid Western powers as result the warm relations they enjoyed with the Western powers. In addition, these warm relations gave the opportunity to be acquainted with the Western culture. In the course of events, it can easily be said that Skanderbeg became a renowned figure not only in the Eastern culture but also in the Western culture. After his rebellion against the Ottomans, he denounced Islam and returned to his former Christian faith. There have always been controversies about the sect he adopted related to the Christian belief whether became a Catholic or Orthodox Christian. Although he had close ties with the Pope, the greatest enemy of the Ottoman Empire, his rebellions against the Ottomans did not originate from his religion.In this study, we appealed mostly to the daily reports of the priests of the time, primarily in Albanian and Turkish and English as well. In terms of Ottoman and Turkish - Albanian relations, the issue is a very important one and therefore has occasionally been evaluated in view of the historical perspective of religions. (shrink)

This book brings together the work of eleven leading international scholars to map the contribution of teaching Sisters, who provided schooling to hundreds of thousands of children, globally, from 1800 to 1950. The volume represents research that draws on several theoretical approaches and methodologies. It engages with feminist discourses, social history, oral history, visual culture, post-colonial studies and the concept of transnationalism, to provide new insights into the work of Sisters in education. Making a unique contribution to the field, chapters (...) offer an interrogation of historical sources as well as fresh interpretations of findings, challenging assumptions. Compelling narratives from the USA, Canada, New Zealand, Africa, Australia, South East Asia, France, the UK, Italy and Ireland contribute to what is a most important exploration of the contribution of the women religious by mapping and contextualizing their work. _Education, Identity and Women Religious, 1800–1950: Convents, classrooms and colleges_ will appeal to academics, researchers and postgraduate students in the fields of social history, women’s history, the history of education, Catholic education, gender studies and international education. (shrink)

Women; ethics; religious aspects; ethics.

Este artigo trata da presença da mística enquanto elemento presente e dinamizador do movimento feminista. Entende-se a mística como o mistério de preparar-se e jamais se encontrar com a totalidade daquilo que se aspira alcançar. Trata-se do mistério que move e impulsiona o sujeito para viver sua causa e construir sua utopia individual e / ou coletiva. Considera-se a mística feminista em duas dimensões: a religiosa e a secular. Entende-se que, no caso das mulheres, como a história do cristianismo no (...) Ocidente tem contribuído para a construção de uma imagem e de uma identidade negativa, é a mística secular que melhor tem contribuído para a construção do projeto de equidade entre os gêneros, tal como propõe o movimento feminista. No entanto, como o movimento feminista é plural, há, dentro do próprio movimento, pessoas e grupos que estão se ocupando com a construção de uma mística feminista cristã. A partir de informações bibliográficas, este artigo desenvolve os seguintes aspectos: conceito de mística; a mulher e a mística religiosa: um olhar na história; o feminismo e a mística secular; o feminismo e a mística religiosa: um olhar para a atualidade. Palavras-chave : Místicas religiosas. Místicas seculares. Cristianismo. Feminismo. Teologia feminista.: This article deals with the presence of mystic while element present and dynamic of feminist movement. Understand the mystic as the mystery of prepare and never meet the entirety of what aspires to achieve. This is the mystery that moves and drives the subject to live his cause and build your individual and/or collective utopia. It is considered a feminist mystic in two dimensions: the religious and the secular. Understand that, in the case of women, as the history of Christianity in the West has contributed to the construction of an image and an identity, as negative, is the secular mystic that best has contributed to the construction of gender equity project, as proposed in the feminist movement. However, as the feminist movement is plural, there are, within the movement itself, people and groups who are occupied with the construction of a Christian feminist mystic. From bibliographic information, this article it elaborates on the following aspects: mystical concept; the woman and the religious mystic: a look at history; feminism and the secular mystic; feminism and the religious mystic: a look at the present. Keywords : Religious mystic. Secular mystic. Christianity. Feminism. Feminist theology. (shrink)

This essay examines the particular contributions of three communities of women religious for the ways in which they incorporated concerns for the moral formation of their students together with a focus on beauty. These communities not only provided a basic “Catholic moral education” but also aimed to develop persons who saw their responsibility as building a better world that was not only good but also beautiful. Given recent attention to the relationship between ethics and aesthetics, this essay shows (...) how the work of women religious makes a significant contribution to this field. (shrink)

Quel peut être l’intérêt du care pour une histoire qui se situe à l’intersection des femmes, de l’assistance et du religieux? On se propose ici de réfléchir aux conditions d’importation d’un concept sur un terrain historique où le vocabulaire bien établi de la charité, de la philanthropie voire des vulnérabilités paraît difficile à concurrencer. Quasiment invisibilisé, le travail des religieuses est pourtant très présent dans les sociétés urbaines occidentales au xixe siècle. Ce travail subalterne bénéficie toutefois de compensations symboliques. Un (...) surinvestissement du travail émotionnel, à travers le langage de l’amour et la figure de la maternité, permet également de supporter la pénibilité du travail de care. Toutefois, les prémices de la professionnalisation dans les domaines scolaire, assistantiel et médical induisent d’autres logiques – de genre, de classe et de statut – qui viennent complexifier la description du travail de care. (shrink)