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Gender inequality and women in the US labor force
Gender inequality and women in the US labor force
Gender inequality and women in the US labor force
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The gender gap in attendance at religious services has been narrowing as the rate of the number of women attending church declines faster than the number of men, according to a new study.
Between 1972 and 1974, approximately 36 percent of women and 26 percent of men reported weekly attendance to religious services, revealing a 10-point gap, according to an analysis by the Pew Research center of the General Social Survey (GSS). The gap widened to 13 points in the mid-1980s, after which it began to shrink in the coming decade through the 90s.
Through the late 1980s and 1990s, the overall weekly attendance at church services declined in the United States.. However, the rate of decline was faster among women. By 2012, 28 percent of women and 22 percent of men reported attending church services weekly,
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One theory he poses is increased participation of women in the labor force, as scholars have found that women in the labor force attend church services less often that their counterparts who are not a part of the labor force. However, McClendon notes that “the fastest increase in women’s full-time employment during this period occurred in the late 1970s and early 1980s, during which time the gender gap on religious service attendance actually widened somewhat.” He also mentions that worship attendance declined for women who were both inside and outside the labor force.
Another possible explanation McClendon suggests is the higher rates of educational achievement among women. However, he notes that “college-educated and less-educated women attended religious services at similar rates and both experienced declines in recent decades.”
Finally, he points out the growth of the “nones,” or those who claim to be religiously unaffiliated, a category which reveals a more rapid growth rate for women than for
First, although Sweeney is an expert in American religion and culture, the book has inaccuracies. According to Mullin, “Pat Robertson's second-place finish in the 1988 Iowa caucuses surprised "all but his supporters," he did not win as Sweeney reports (150)” and “the World Relief Commission of the NAE began in 1944 (not 1945) as the War Relief Commission (172).” However, these inaccuracies do not take away from his premise. Yet, the reader is left wondering if the author’s research was specious. Next, while Sweeney does mention women as a vital part of the American evangelical story, a themed chapter devoted to their labors would be beneficial to both laity and scholar. Ziefle agrees. In his review, he states, “one cannot help but think a separate chapter specifically set aside to discuss women’s roles would have also been desirable.” Nevertheless, Sweeney does represent the rich heritage that women have contributed to the movement. Lastly, Sweeney disappointingly concludes his history of evangelicalism with the 1960s. Leaving the reader to assume there has been no significant change in the movement in the past forty-five years. However, this seems unlikely, since Robert Warner has written a book entitled, Reinventing English Evangelism, 1966-2001: A Theological and Sociological Study. Therefore, Sweeney premise lacks the rich and spiritual powerful heritage of the movement from 1970s to
This chapter was removed from Reimagining Church due to a lack of space. But there’s a footnote to this document in the book. See also God’s View of a Woman.
Between 1947 and 1971, even if you did not practice your religion it was still expected that you would identify yourself as being a part of your/ your family’s religion. In 1947 the ‘no religion’ category made up only 0.3% of religious affiliation in Australia. A change in social values and attitudes has since seen a dramatic increase in people identifying as belonging to ‘no religion’ with the category reaching 6.7% in 1971, “The specific instruction 'if no religion, write none' included in the 1971 Census saw an increase in this response from 0.8% in the previous Census to 6.7%.”(Australian Social Trends, 2013). The chart below is a visual representation of the growth in the ‘no religion’ category.(sourced from Australian Social Trends, 2013).
Smith, J. Becoming an Atheist in America: Constructing Identity and Meaning from the Rejection of Theism. Sociology of Religion [serial online]. Summer 2011; 72(2):215-237. Accessed April 20, 2014.
Eck, Diana L. A New Religious America: How a "Christian Country" Has Now Become the World's Most Religiously Diverse Nation. San Francisco: HarperSanFrancisco, 2001. Print
Kosmin, Barry A. "Atheist Demographics." The Atheist Scholar. The Atheist Scholar. Web. 16 May 2014.
The evangelical movement largely contributed to this idea that women were “suited to serve as dispensers of love, comfort, and and moral instruction to husbands and children” (U.S.: A Narrative History, 230). Previously, women were seen as very sinful, but this new womanhood ideal saw women as more religious and morally stronger than men (230). Because of this, the woman’s sphere shifted to be solely focused on domestic duties to ensure the household was as prosperous as possible. Middle class and elite women began devoting more time to these domestic duties as their homes were seen as “havens of moral virtue” while lower class women were still attempting to break into the workforce (231). Furthermore, the development of a new structure and attitude regarding home life gave way to the foundation of the modern family, with delaying marriage to ensure that a husband could financially support his wife and decreasing family size to focus on the success of each child more closely (231). The cult of domesticity, in conjunction with the rise of factories and decline of household manufacturing, changed the meaning of womanhood and further separated the workplace and the home, which created a rift between men and
Joletha Cobb, a minister and an NCCA licensed clinical pastoral counselor, explained the expectations of genders in accordance with past centuries with an emphasis on the bible. Women “were expected to bear children, stay home, cook and clean, and take care of the children” (Cobb 29). They were expected to be weak, timid, domestic, emotional,...
Religion in the 1950s was a very important aspect to many citizens living in America. The amount that religion affected the population was shown by the increase of religious groups at the time, it was stated in “The 1940s: Religion: Overview.” from American Decades, “..by 1950 more than 55 percent were members of religious groups, a figure that would increase to 69 percent by the end of the 1950s.” However, this number had not been the same throughout 20th century America. The amount of people in America that had been going to worship their religious figures during the Great Depression was a very small percentage of Americans. The number only started to increase after World War II came to a closing and brought major economic prosperity to America. This burst of church growth in America during the time
5. Smith, J. M. (2011). Becoming an atheist in America: Constructing Identity and Meaning from
A year later, according to a research project, The Notre Dame Study of Catholic Parish Life, many women have assumed parish responsibilities. “…The following percentages of ministerial activities done by women reveal: alter preparation 85 percent, teaching 80 percent, social caring and justice ministries 85 percent, parish council leadership 52 percent (Wessinger, 246).”. Church practice is - to a large extent - women's practice. Without the unpaid cooperation of women, important pastoral activities would stop. A fair number of women choose to give their time and efforts to the church, rather than take paid employment. Many times these women are over looked.
The religious fanfare in America is overwhelmingly Christian. There appears to be a major increase of interest in spirituality. However, there is a vast difference in the devoutness of churchgoers in frequency of church attendance. The manner in which these individuals attend church is influenced by their ages and also whether or not they have endured difficult life situations. After attending a few church services, one becomes very aware of the various types of attendees. There are three types of churchgoer categories: the Never- Miss-a-Service Churchgoers, the Show-Up for Sunday Morning Service Churchgoers, and lastly, but certainly not the least, Holiday Churchgoers.
The role of women in religious scripture dictates an inferior position in society. Beginning with the creation of Adam and then Eve, as his helpmate. Her purpose was that Adam would not be lonely. This origin provides the ground work for inequality of genders on the basis of religious scripture. The roles prescribed determined that women should be in a subordinate position to man. The female role and relationship with God is defined by the various books of the Old and New Testaments, the reported actions of Jesus Christ, and finally the Qur'an.
not cover her head, she should have her hair cut off; and if it is a
Recent exceptions do exist, such as the increasing enrolment of women in Protestant seminaries. The Church, however, like the corporate America, maintains the image of a traditional family and career structure, where the husband is the major bread-winner and thus the head if the household and his wife is in a supportive, expressive position” (Eibach, R. P., & Ehrlinger, J. 2010). This brings about a question of whether the children only belonged to the mothers or both parents. What role do the fathers play in the lives of their children? There is no social support for the women in this society to rely on, thus they struggle to maintain their rough lifestyle.