feminist discourse represents for feminist women of faith a comfort of not radically departing from their religious tradition nor giving up their religious identity. Secondly, by arguing for women’s rights in religious terms, women get are granted a "green light”, so to speak, to campaign in their community. Thirdly, religious feminist discourse can be considered as an alternative for women’s departure from religion, and instead an attempt to reform it.
As I define it, religious feminist discourse aims for revision in the questions of religion and women’s rights. Revision of religious traditions and scripture interpretations is also the key element of religious feminist discourse. I therefore also define it as revisionist discourse. With this,
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I do not claim that secularism, per se, guarantees respect of women’s rights and constructs a feminist society. As was discussed in the previous chapters, the history of the secular movement is not gender equal either. Misogyny and violence against women finds itself in secular societies as well. This proves that patriarchy and discrimination of women are problems of themselves that exist in different contexts. However, the patriarchal culture and misogynistic attitudes are more subtle and thrive more in some contexts than they do in others. Religious context founded on dogma and history of male privilege is a space where patriarchy gets more chances to flourish. The principle of secularism, with its visions of citizenship, the role of state, societal inclusion and human rights is more adopted for constructing gender equality and improving women’s conditions. Thus, I regard secular discourse as the best tool for the feminist argument. Secular discourse provides a space for believers of all confessions without distinction, as well as non-believers. Secular discourse is not attached to any dogma or authority with whose vision of women’s rights it has to comply. Secular discourse looks at women’s rights through the ever evolving human rights framework. Thus, on the questions of women’s sexuality, marriage, economic and political rights, secular discourse is more apt to …show more content…
The critics also associate secularism with “western values” and argue that it is not adopted to represent the interests of women from other cultures. Such arguments are usually held by the proponents of women’s rights to be defined by the religion and culture to which these women belong. Thus, they also share their skepticism about the concept of human rights, similarly looking at it as a western notion. These proponents of communataurism say that human rights should not be imposed on states and communities in which religious and cultural vision of civil rights is
In addition, studying the place of women in the light of spiritual teachings of the western religions, we can convince other women and people around in bringing about a positive change in the modern global village. Studying various religious beliefs and their in-depth analysis proves that there is a fundamental teaching and principle of all spiritual forms that humanity is to be treated as one concrete unit wherein all men and women share similar relationship and identical position in the eyes of the Almighty. The unjust oppression of women is based on false assumptions and preconceived notions by the male-dominating world, has been obvious and responsible for paving the way for serious gender issues to emerge. This caused religious conflicts among the masses. Confined to narrow realms of activity in society, deprived from the essential human rights, restricted to confined educations scope, open to unhealthy criticism and mental and physical abuse, this society has not permitted women to become what they potentially are.
Foster’s article suggests that Noyes’s central objective is ultimately the success of the theocracy, and providing an environment in which community members can achieve the highest level of spirituality. Instead of feminist or self-serving motivations like the initial theses suggest in the beginning of the article, Foster’s assertion claims that Noyes implemented gender equality and women’s empowerment policies because, to him, it seemed the most pragmatic course of action to establish a harmonious cooperative. As Foster writes “No one way of organizing relations between sexes was sacrosanct; the underlying spirit rather than any specific external forms was Noyes’s concern” (176) it can be seen that Noyes prioritized religious commitment over whatever social disparities may arise with gender. Foster’s claim suggests that Noyes believed that, without the individualistic societal bounds that differentiate and segregate people, communities can collectively transcend spiritually. This assertion relates to the seminar’s overarching theme of the removal of individualistic societal bounds for the effectiveness of the collective, and whether that method proves successful in creating a functioning utopian
Judith Plaskow, a Jewish feminist, searches for ways to incorporate her mostly male-based and male-interpreted faith with her feminist’s ideals in her book of essays, The Coming of Lilith. Her essay covers a wide variety of topics concerning contemporary Judaism and its possibility for flexibility, especially concerning unfair gender roles. Plaskow also discusses how religious traditions can perpetuate a hatred of the “other” religions and how that negatively affects both parties. Judith Plaskow challenges her religious tradition and contemporary culture that is a product of all religions by using sources of Jewish ethics such as the Torah and the Talmud to back up her feminist criticism.
With Mary Daly we discover that in the Christian faith and many other religions, we portray God as male. This shared belief according to Daly is stated to be one of the leading causes of male dominance; also called “feminism, where women are seen as the second sex”. Here we will be breaking down Daly’s arguments and try to understand her ways of possibly fixing this problem. In Daly’s book we notice three main aspects that serve as the root of the majority of her claims. The first one is god as a verb rather than a noun, this concept address how by saying god is only a noun we are limiting the power of him. The second point is god is male and male is god, this part of her book talks about how males have been cast as the superior gender thanks
The word “feminist” has caused turmoil wherever it is uttered. It has gained a negative connotation, and is often mistaken with misandry. While these claims may be true for a minimal number of feminists, the truth is that in order to get an accurate representation on what feminists actually believe one would have to go to the source. The two main problems with that, are that first of all, it is “not rigidly structured or led by a single figure or group”, and most importantly there is not just one kind of feminism, there are hundreds in each aspect of our life (Tavaana, 2014). The most under represented group within feminism is the kind that is in the government. Not all have the same theories, and therefore, do not have the same beliefs. However what we do know is that, whatever theory they have, or agenda they follow, they are all fierce promoters of gender equality.
However, Europeans women were very segregated and under man control during the colonial times; but little by little women fight for their rights and become free of man domination. Today the status of women’s civil rights varies dramatically in different countries and, in some cases, among groups within the same country, such as ethnic groups or economic classes. In recent decades women around the world have made strides in political participation, as for example women acquired the right to vote, the right to become part of political issues, the right to marriage who they want, and the right to be free as an individual.
"Women have a much better time than men in this world; there are far more things forbidden to them" (Oscar Wilde). As stated in this quote, all over the world women are restricted by their religions, from doing many things that men can do freely. An example would be to wear anything they want (pants), or pursue a career. Such situations are portrayed in various mediums including: Hillary Jordan's book When She Woke, Roland Joffé's film The Scarlet Letter, and Ida Lichter's article "Misogyny in the Muslim World: Bound by Culture or Religion?". In all three sources, religion is such a practice that imposes many restrictions on females, which results in women having to sacrifice their rights and face humiliation in front of society.
Overall, Islam and Gender is a valuable addition to the field of ethnography by examining the everyday struggles, experience, and involvement of women within the Islamic law. Hosseini targets a Western audience and hopes to leave them with a better understanding of the Islamic judiciary system and Iranian feminism. She successfully provides her readers with an unprejudiced account of the shari’ah and family law, and even includes the ideologies of those opposing her personal beliefs. Hosseini specifically requests Muslim women to take a stand develop their own local, Islamic feminist movement and openly advocates new discourse within Islamic jurisprudence.
Feminists are accused of taking the perspective of a woman who is a product of Western ideology. Which is to say that feminists ‘assume that all women have similar attributes and experiences and ignore the impact of other variables such as race, class, wealth, and sexual preferences on the position of women’(Chalesworth in Nayak 2013, 86). That in doing so, they have effectively excluded other women of different culture, class, and religion. What I would like to emphasize here is that in pursuing equality, feminists have become the very ‘”elite” they criticizes. Feminists’ claims for human rights are Western based, as simultaneously feminists are claiming that human rights are
Throughout most of documented history women of all cultures and civilizations have lived under patriarchal circumstances. In almost every religion and civilization women's status was not equal to that of a man's. Women in most cultures are looked at as subservient, obedient creatures that were put on this world for very few reasons, mainly to bear children and do what their husbands require of them. In fact, religions are a big part of the reason of this oppression due to the religion's reinforcement and justification of patriarchal conditions. In this week's selected readings from different aspects of Islamic, Byzantine Christian, and Western Christian cultures, it is very apparent as to how these three religions did reinforce and justify the patriarchal conditions in which women were struggling to live in. Also, by reading the selections one can see how different religions could make a difference for women and how they lived their lives.
I think that this effort to open the door to feminist theology I 'd a welcome and necessary change from the historically male dominated ideas of theology. I have not read too many theological works, but I am sure that if I were to read more, my options and thoughts of what I currently view as God could be altered. I am interested in learning more about past feminist theology. I would like to know the thoughts of women on Christianity back when they were actively being excluded. It is interesting to see the thoughts of minorities about the majority in order to price together where changes can be made in order to make a more cohesive functioning
Umansky, Ellen. "Feminism in Judaism." Feminism and World Religions. Ed. Arvind Sharma and Katherine Young. Albany: SUNY Press, 1999. 179-213. Print.
"Feminism Quotes, Sayings about Women's Rights, Sexism, Gender Liberation." The Quote Garden - Quotes, Sayings, Quotations, Verses. Quote Garden, 8 May 2011. Web. 22 Oct. 2011. .
Throughout the texts we have read in English thus far have been feminist issues. Such issues range from how the author published the book to direct, open statements concerning feminist matters. The different ways to present feminist issues is even directly spoken of in one of the essays we read and discussed. The less obvious of these feminist critiques is found buried within the texts, however, and must be read carefully to understand their full meaning- or to even see them.
Russell, L. M. (1985). ‘Authority and the Challenge of Feminist Interpretation’. In: Russell, L. (ed.). Feminist Interpretation of the Bible. Oxford. Basil Blackwell. pp.137-146.