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Traditional roles of a woman in religion
Rites of passage
Traditional roles of a woman in religion
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Chapter 9 was mainly about examining spirituality and healing in a critical and creative feminist way. Spirituality can refer to “the quality or state of being spiritual,” (pg. 414) in relating to one’s balanced relationship with self, others, nature, universe, ancestors and scared source and the great mystery of life and death. Spiritual and religious can go hand to hand as seen in section 9.3 “Honor and Ceremony in Women Rituals”. E.M. Broner basically focuses on the true meaning of ritual and how someone can maintain their identity and still choose any religion they please. Broner shares many ceremonies that center women’s experience and roles for example wedding, home birth or male circumcisions. (pg. 417) she also describes the value of
teaching “Women Passover” as a ceremony for both girls and boys. What I gain from this section is the fact that ritual is a deeper meaning that involves performing, perpetuating and creating cultural and spiritual authority. I personally feel like lead roles when it comes to ceremony or rituals should be given to men or women because there is no historical fact proven that men are only capable of doing it. Adding this section to the chapter help my understanding regarding the healing and spiritual aspect. I feel like women playing a part in the role only breaks the mindset about gender preceding modern religion. I was having a little bit hard time understanding some part of the reading. For example, I was looking up a better meaning about the subtitles in “Creating Our Exodus From Darkness”. I came up with some conclusion, but can you explain a little bit more to clarify my understanding. Section 9.3 compare to section 9.4 “My World of the Unknown” because both sections give their interpretation in which women are seen in participating in the divine principle and how women play a role spiritually.
The earliest member of the Bohrer Family, of which we can locate on records, was a man named Abraham Bohrer. He was born in Germany on December 14, 1717. He had a wife, Anna Lucy Schuster, and four children all by the name of “John.” They boarded an unidentified immigration boat and docked in Baltimore, Maryland on September 11, 1750. His occupation was a farmer and hoped for a better life and in search for religious freedom. He died on October 12, 1759. He was just 42.
Have you ever wondered what it was like to have explored the territory of the Louisiana Purchase? A mass of land never recorded on document, the unknown behind it, the adventure it entails! In the book Undaunted Courage written by biographer Stephen E. Ambrose we are given a look at Meriwether Lewis's personal journal. The author takes us from Meriwethers birth and early life, through his expedition, and his political career, then finally into his untimely death.
The author turn to books in order to attract girl. After realizing at thirteen year old that he did not have the standard of the type of boys girls was seduced by. Richler did not let his lack of self-esteem and confidence depress him instead he used the strength of reading he had to develop a character to draw attention to himself. Since he was not tall like a basketball player, he find loophole in reading book he was good at.
Benjamin Banneker was a primarily self-educated child of a former slave who became a prominent African American renaissance man and activist during the 18th century. In 1791, Banneker wrote a letter to Thomas Jefferson, the aim of which was to challenge Jefferson on the topics of slavery and racism, and hopefully get him to change his opinions and eventually take further action. He called upon tone, alluding to historical events, and juxtaposing the difference between Jefferson’s own writings and actions in order to drive his point home.
Womanist biblical hermeneutics centers Black women’s experience and identity, social location, historical memory, a hermeneutics of suspicion, and a hermeneutics of affirmation. In addition, womanist biblical hermeneutics are radical and subversive forms of biblical interpretation that provide multi-dimensional systemic analysis and critique, acknowledge and affirm a multiplicity of voices and identities. Womanist biblical hermeneutics provide a means for Black women to critique unjust forms of oppression, discourse, and practices, especially in relation to the use of scripture in order to facilitate social transformation. This bibliographic essay will map the various conceptual frameworks and methods of religious scholars engaging in womanist’s
* Tavernise, Peter. “Fasting of the Heart: Mother-Tradition and Sacred Systems in Amy Tan’s The Joy Luck Club.” 23 March 2000. <http://www.mindspring.com/~petert/tan.htm>
In Women, Church, God: A Socio-Biblical Study, Caleb Rosado uses a socio-biblical approach to discuss the role of women in the church today and how they were treated in the Bible, during the patriarchal times. Rosado looks at the connection between what people believe now, their culture, and how they treat women in regards to how one perceives God. This book contains ten chapters in which several topics are discussed, including the nature of God, the treatment of women in the Bible, patrimonialism, servitude, and servanthood.
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.
s women deal with are mentioned in her book in particular battered women and domestic violence touched home with me. Sexual harassment however is one of those topics that also disturbs me as in my opinion it seems to proceed most cases of rape or sexual assault. The author does good to bring to the forefront the underlying cause of such acts and much of the research shows how behind such acts is the need for a man to possess, belittle and overpower women. The drawing back to the story of Tamar does good to show how these practices have been instilled in men since biblical times. In Tamar’s story it explains how the men surrounding Tamar and even Tamar herself viewed her body and rights as issues which the king and brothers could address. As children we are taught to behave properly according to our gender and this has lead us to a society in which women even after all the struggles to be viewed as equals, are still treated as sexual objects, or possessions of a man. Women
...f Penner’s article. The longing to create a women’s ministry that correlates to the needs of every women is a never-ending battle. The concerns of every woman will always be changing; keeping up with those, changes however, can be a complicated and tricky task which in return can “allow for church’s themselves to grow in creative ways when ministering to women” (Penner 5). The mothering roles in which women held in the past are no longer the same responsibilities in which women hold today. The issues faced by women can lead one to ponder what time does a woman have in today’s society to exercise one’s faith? The need and justification for diversity in women’s ministries is a result of the reality faced by many women, the reality in which women’s roles are ever changing and will continue to change as time passes on.
Gailey, Christine Ward. “Feminist Methods” Ch. 6 in Bernard, H. Russell Ed. Handbook of Methods In Cultural Anthropology. London: A Division of Sage Pub, Inc.
Plaskow, Judith. "The right question is theological." On being a Jewish feminist: a reader. Ed. Susannah Heschel. New York: Schocken Books, 1983. 223-33.
...ction of Classic Texts." Special Issue: Feminist Philosophy of Religion. Hypatia. 9/22/94. Retrieved from Electronic Library April 16 2001. http://www.elibrary.com
Religion is powerful in that it controls followers’ behaviours and beliefs throughout their entire lives; it is a form of social control. Catholicism is one of the most widely known religions influencing more than 2 billion people around the world (Ross). Within Catholicism not everyone are seen as equals; men have greater privilege than women. The bible and church are from a male’s point of view (Christ 86) and passages within the bible are used to enforce a sexual hierarchy. In fact, the oppression of women begins with the first story in Genesis about creation, which portrays females as being inferior to men and even of an evil nature. This one passage is the main source of justification of oppression of woman in the church (Daly 13). The church and its teachings instil low self-esteem and low self-worth in women; it creates false identities that are supposed to be God’s plan (Daly 3). One has to wonder why women participate in the church and follow its teachings, and how women can overcome the oppression in the church.
To elaborate, it suggests that men are the virtuous ones – and that, by proxy, women are not. It claims men to be the saintly guide of the feminist revolution proposed, and suggests that women are incapable of realising their suffering and subjugation on their own. Of course this view is problematic (especially to those who are interested in a more intersectional feminism), but when looked at in its original context, it becomes even more fascinating.