Gender, Agency, and the Divine in Religious Historiography

Hollywood, Amy

doi:10.1086/422478

Cited by 44 publications

(19 citation statements)

References 6 publications

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“…In what follows, I challenge this reading that tends to depict not-veiling as a passive act. I suggest that a Foucaultian anti-essentialist perspective on the Hollywood, 2004;Bracke, 2008 body, which breaks with the idea of a natural body that is unmediated by any discursive structures, invites us to consider the embodied contours of this practice and the ways in which questioning the hijab can equally imply a labour upon one's affects and sensibilities.…”

mentioning

confidence: 99%

Not-/Unveiling as An Ethical Practice

Fadil¹

2011

Feminist Review

122

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The practice of Islamic veiling has over the last ten years emerged into a popular site of investigation. Different researchers have focused on the various significations of this bodily practice, both in its gendered dimensions, its identity components, its empowering potentials, as a satorial practice or as part of a broader economy of bodily practices which shape pious dispositions in accordance with the Islamic tradition. Lesser, however, has this been the case for the practice of not veiling or unveiling. If and when attention is accorded to the latter, it is often grasped as a product of integration or an effect secular governmentality, but only rarely as a bodily practice. Drawing on narratives of second generation secular and religious Maghrebi Muslims in Belgium, this paper pursues this second perspective by examining to which extent not-veiling can be understood as a technique of the self (Foucault) that is functional to shaping a liberal (Musilm) subject. While a first part of this article will unpack the ethical substance of such discursive interrogations and point to the ways in which they are intertwined with the enactment of a liberal self, the second part will examine the embodied contours of this problematization, which appeared through the labour upon one's affect and bodily dispositions that this refusal of the hijab, or the act of unveiling, implies.

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confidence: 99%

Not-/Unveiling as An Ethical Practice

Fadil¹

2011

Feminist Review

122

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“…From this perspective, agency involves placing limits on one's possibilities for action (Bilge 2010, 20-21;Hollywood 2004;Mahmood 2005, 148). However, leaning on empirical data these scholars have illustrated that discipline and obedience can also result in relatively empowered actions with respect to the surrounding social world (Bracke 2008, 63;Mack 2003, 155-157;Orsi 1996, 189-190).…”

Section: The Practice Of Belief Prayer and Beliefmentioning

confidence: 99%

Lifelong Religion as Habitus

Kupari¹

2016

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“…When women take the floor, their discourse is full of oral cautions and they have to refer to God ceaselessly to guarantee their legitimacy. This entity appears as an indispensable part of women's religious agency (Hollywood 2004). When women rise to the altar, it is sometimes to remind their sisters of the imperative of intrinsic submission in gender relations, as did "Maman" Jessica, a Congolese representative of the group of the women, in a presentation where she performed a public act of submission during a convention, April 15th, 2006: "I want to speak to my sisters.…”

Section: Religious "Strong Men"mentioning

confidence: 99%

“…Indeed, feminists suggest that they are "mystified" by themselves, in other words, they have a "false consciousness" (Eiesland 1997: 100). Absent or marginalized, viewed as vulnerable or eternal victims of men, women have been "saved" in socio-anthropological research by the concept of agency, a notion born in the wake of feminist and gender studies to theorize the way women resist, subvert, negotiate or still inhabit the patriarchal gender norms (Butler 1993;McNay 2000;Hollywood 2004;Mahmood 2005;Bracke 2008). As Adriaan Van Klinken (2011: 123) put it, men, as gendered beings, were excluded of the analytical benefits of the concept of agency because of the trajectory at first "feminist" of the term.…”

Section: Introductionmentioning

confidence: 99%

The Pentecostal reworking of male identities in Brussels: producing moral masculinities

Maskens¹

2015

etnografica

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vol. 19 (2) | 2015Inclui dossiê "Masculinities in times of uncertainty and change"The Pentecostal reworking of male identities in Brussels: producing moral masculinities The text is a facsimile of the print edition. Reconfigurações pentecostais de identidades masculinas em Bruxelas: a produção de masculinidades morais © CRIAThe Pentecostal reworking of male identities in Brussels: producing moral masculinities Maïté MaskensAddressing the paradoxes of gender in Pentecostal churches attended by converts of African or Latin-American origin in Brussels, it is argued that religious and migratory experiences are intimately intermingled in these spaces and that, in most cases, the geographical shift experienced by male believers has led to questions regarding their "traditional" masculinity. Their capacity to hold the role of breadwinner has often been undermined and they experience a kind of vulnerability against which religious gendered ideology often provides assurance and self-esteem by affirming men as heads of the religious space and chiefs of the household unit. Pentecostal masculinity, although adhering to a model of hegemonic patriarchal masculinity regarding the sexual division of domestic tasks, the recognition of men's formal authority, and an exclusive focus on young women as the purity "capital" of churches, also reveals significant ruptures with that model: religious discourse values domestic involvement, sensibility and gentleness, encouraged and valorised as masculine characteristics. This hybrid posture of Pentecostal masculinity appears as a contrasted gender repertoire allowing men of the church to oscillate between various identifications and social locations according to specific situations and different contexts of enunciation.KEYWORDS: masculinity, Pentecostal churches, migration, agency, gender, hegemonic masculinity.Reconfigurações pentecostais de identidades masculinas em Bruxelas: a produção de masculinidades morais  O artigo trata os paradoxos de género nas igrejas pentecostais com fiéis africanos e latino-americanos em Bruxelas, argumentando que as experiências migratória e religiosa estão intimamente ligadas nestes espaços e que, na maioria dos casos, a mudança geográfica vivida pelos homens crentes conduziu a que questionassem a sua masculinidade "tradicional". Estes homens veem muitas vezes ameaçada a sua capacidade para assegurar o sustento da família e experimentam por isso alguma vulnerabilidade, que a ideologia de género da sua religião contraria dando-lhes maior segurança e autoestima, ao afirmá-los como dirigentes do espaço religioso e chefes de família. Se bem que a masculinidade pentecostal adira a um modelo de masculinidade patriarcal hegemónica no que respeita à divisão sexual das tarefas domésticas, ao reconhecimento da autoridade formal dos homens e à visão das jovens mulheres como detendo a exclusividade do capital de "pureza" destas igrejas, ela revela também ruturas significativas relativamente a esse modelo: o discurso religioso valoriza o envolvimento domés-tico, a sen...

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Gender, Agency, and the Divine in Religious Historiography

Cited by 44 publications

References 6 publications

Not-/Unveiling as An Ethical Practice

Not-/Unveiling as An Ethical Practice

Lifelong Religion as Habitus

The Pentecostal reworking of male identities in Brussels: producing moral masculinities

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