Religion, Gender and Citizenship

Predelli, Line Nyhagen; Halsaa, Beatrice

doi:10.1057/9781137405340

Cited by 55 publications

(4 citation statements)

References 104 publications

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“…Gender imbalance analysis must not be detached from people's daily activities. 22 Therefore, gender imbalance formation should be understood according to its locus, 23 and by doing so, one can comprehend it more accurately and then can offer more contextual changes in the future. The ultimate goal is, of course, to improve women's health.…”

Section: Systematicmentioning

confidence: 99%

Redeeming gender imbalances: How biblical interpretations effect women’s health in Indonesia

Zaluchu

2022

han-j-cjgh

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Several health indicators suggest that the level of women's health globally remains poor. Indicators such as maternal mortality, domestic violence, and stunting, particularly in Africa and Asia, are also linked to poor women's health. There is evidence that the poor quality of women's health parallels the prevalence of gender imbalance. One system supporting gender imbalance is the subjective interpretation of normative gender relations. To address this issue, this qualitative study makes use of the approach developed by Joan W. Scott covering four dimensions of analysis: symbols for both sexes in a culture, normative conceptions that follow these symbols, gender division, and subjective identity. This subjective research took place in the island of Nias, Indonesia where Christianity is the primary religion. The result of this study shows that certain interpretations of biblical verses have negatively impacted women, such as women being considered inferior to men, experiencing loss of opportunity to maintain health due to excessive work responsibilities, and risking mental and physical violence. Certain interpretations of biblical verses are believed and accepted as an absolute and fixed self-identity for Christians. An analysis of gender roles using an approach offered by an historian like Joan W. Scott accurately explains the power of religion-based symbols and norms in maintaining gender imbalance, which in turn, affect women’s health. A way forward is suggested to expand biblical interpretations which could increase equality and improve women’s health.

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Section: Systematicmentioning

confidence: 99%

Redeeming gender imbalances: How biblical interpretations effect women’s health in Indonesia

Zaluchu

2022

han-j-cjgh

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“…It soon affected sociology globally, especially the study of gender and sexuality. While intersectional analyses have often been absent in studies of European Muslim women, Nyhagen and Halsaa ( 2016 ) draw on Collins and other intersectional theorists in their study of lived citizenship among Christian and Muslim women in Spain, Norway, and the United Kingdom. They want to contribute to “the so far limited feminist scholarship on religion and intersectionality” by using “more complex feminist analyses of citizenship based on intersectional approaches to inequality” ( 2016 , pp.…”

Section: Intersectionality and The Sociology Of Religionmentioning

confidence: 99%

Intersectionality as Critical Social Theory

Collins

Silva

Ergün

et al. 2021

Contemp Polit Theory

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Intersectionality as Critical Social Theory (Duke University Press, 2019, henceforth IACST) investigates how knowledge has been essential for resisting political domination. Whether visible or not, resistance to unjust power relations of race, class, and gender always exists, whether through faint memory or televised social protest. But what role does knowledge play in such resistance? Throughout my intellectual work, I return to this core question by examining how individuals and groups who are oppressed within systems of power create and pass on knowledge that fosters their survival, resilience, and resistance. Ó 2021 The Author(s), under exclusive licence to Springer Nature Limited. 1470-8914 Contemporary Political Theory www.palgrave.com/journalsMy intellectual journey to intersectionality informs this current book. In Black Feminist Thought, I analyzed how African-American women resisted the dehumanization of chattel slavery by producing a self-defined oppositional knowledge. Black women could see, feel, and experience how the treatment of their bodies as simultaneously raced and gendered shaped the contours of their subordination. This initial insight that both race and gender intersected reflected a methodology of bottom-up theorizing to address social problems. The terms race and gender signify the intersection of racism and sexism, with other terms added over time to flesh out contemporary understandings of intersectionality.My focus on Black women's knowledge is one case among many. The complexities of the multiple resistant knowledge projects that inform intersectionality lie in the parallel and intertwining narratives of Indigenous peoples, refugee and immigrant groups, women, LGBTQ teenagers, religious and ethnic minorities, and poor people. These and other similarly subordinated groups also find themselves facing social problems that can neither be understood, nor solved in isolation. In Race, Class, and Gender, Margaret Andersen and I drew upon these narratives to map the emergence of intersectionality as a field of inquiry. For over two decades, we selected articles that examined how race, class, and gender increasingly informed one another, thereby collecting empirical evidence for intersectionality (Andersen and Collins, 2020). We saw the field grow from its initial emphasis on race, class, and gender to encompass sexuality, nation, ethnicity, ability, age, religion, and similar categories of analysis. We also witnessed the increasing globalization of intersectionality as a field of critical inquiry and praxis. This painstaking work laid a foundation for the synthetic narrative of intersectionality's ideas, scope, and practices that Sirma Bilge and I present in Intersectionality (Collins and Bilge, 2016, 2nd edn 2020).My intellectual journey in many ways parallels the emergence of the field. I came to intersectionality knowing that, while disciplinary specializations offer useful analyses of power relations, their conceptual blind spots can limit their theoretical insight. Privileged groups with...

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“…The past two decades have seen a sudden expansion in social research on the impact of 'lived religion' for women's rights and empowerment. This has been accompanied by further debate on the notion of agency that has been de-linked from the 'logics of subversion and resistance', often in relation to what from the secular-liberal point of view can be identified as more gender-traditional, conservative, non-oppositional religious piety and practice, including, for example, compliance and docility (Nyhagen and Halsaa 2016;Mahmood 2005;Burke 2012).…”

Section: Spirituality Wellbeing and Agencymentioning

confidence: 99%

Women’s Circles and the Rise of the New Feminine: Reclaiming Sisterhood, Spirituality, and Wellbeing

Longman

2018

Religions

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This paper draws on the results of ethnographic research on 'women's circles'; women-only spaces that celebrate sisterhood and the 'feminine', including the increasingly globally popular 'Red Tent'. Women's circles are non-institutionalized, often monthly gatherings, for women to come together and relax, meditate, share stories, partake in rituals, heal, nourish, and empower themselves. Based on fieldwork and in-depth interviews with founders and organizer-practitioners of women's circles in Belgium, the Netherlands, and Germany, the study shows how they offer a growing number of women from diverse backgrounds a space that they find lacking in secular-liberal society, out of a desire to 're/connect' with each other, their bodies, their inner selves, and sometimes with the sacred. Women's circles are indicative of women's heightened participation in the realm of subjective wellbeing culture, including both elements of spirituality and more secular 'personal growth'. Against the presumption that circles would be merely expressive of neo-liberal individualist consumer culture or retrograde gender essentialism, the paper argues they can be viewed as sites of sisterhood, solidarity, and dissent, cultivating a new type of femininity grounded in both affirmative and more oppositional forms of emerging feminist consciousness. In response to the so-called 'post-secular turn in feminism' and the growing interest for religion and, more recently, spirituality in (secular) feminist theory, the paper pleads for a re-consideration of the rise of women's spirituality/wellbeing culture in the West as a form of post-secular agency.

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Religion, Gender and Citizenship

Cited by 55 publications

References 104 publications

Redeeming gender imbalances: How biblical interpretations effect women’s health in Indonesia

Redeeming gender imbalances: How biblical interpretations effect women’s health in Indonesia

Intersectionality as Critical Social Theory

Women’s Circles and the Rise of the New Feminine: Reclaiming Sisterhood, Spirituality, and Wellbeing

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