Here are the stories of twelve women--Sophia Fahs, Hulda Niebuhr, Nelle Morton, Rachel Henderlite, Iris Cully, Norma Thompson, Olivia Pearl Stokes, Sara Little, Dorothy Jean Furnish, Freda Gardner, Letty Russell, and Maria Harris--all religious educators, all who transformed the field of religious education, some long before the contemporary feminist movement. Though the women represent different times, interests, and approaches to the discipline, they all shared a commitment to creative and enthusiastic religious education.
Women in the Bible aren't shy or retiring; they're fierce and funny and demanding and relevant to 21st-century people. Women in the Biblesome of their names we know, others weve only heard, and others are tragically unnamed. Pastor and provocateur Alice Connor introduces these women and invites us to see them not as players in a mans storyas victims or temptersnor as morality archetypes, teaching us to be better wives and mothers, but as fierce foremothers of the faith. These womens stories are messy, challenging, and beautiful. When we read their stories, we can see not only their particular, fearsome lives but also our own.
Our Colonial grandmothers were much brighter and cheerier than the myth of dour, stiff, black-and-white women who have been so eternalized by Pilgrim-era paintings. Certainly do not "color" Deborah Bachiler Wing as wan and morose. Like most foremothers, Deborah was resolved and resolute, determined to create a home out of a cabin in the midst of a primeval forest. Deborah braved crossing the Atlantic as a widow with four young sons and her father, the Reverend Stephen Bachiler, an irascible fellow who attracted misfortune as though he were a magnet. While their crusade to find religious freedom was thwarted in New England as it had been in England, their experiences helped form the persevering character of America.
Stories of white and black religious women in Africa are told in a narrative fashion. Methodological essays are included which look critically at the question whether faith has two genders. Methods are offered on how to free women's historiography from the gender trap. However, this book does not offer gender and religion as the only two categories for interpreting the stories of religious women. Communicative skills, intelligence and physical adaptability are but a few of the aspects of being female and religious which are explore.
Cripina and Her Sisters explores visual imagery found on burial artifacts of prominent early Christian women. It carefully situates the tomb art within the cultural context of customary Roman commemorations of the dead and provides an in-depth review of women‘s history in the first four centuries of Christianity. From this, a fascinating picture emerges of women‘s authority in the early church--a picture either not readily available or recognized, or even sadly distorted in the written history.
In today’s pluralistic world, many cultures feel a shift in the relationship of people with religious traditions. A corresponding movement is a resurgence of interest in human spirituality. This Handbook presents the views of education scholars who engage these concepts every day, in a collection of essays reflecting the international state of the discipline. Out of these rises a vision for the emergence of a just and peaceful world.
A collection of leading voices on the study of Black women in religious life Womanist approaches to the study of religion and society have contributed much to our understanding of Black religious life, activism, and women's liberation. Deeper Shades of Purple explores the achievements of this movement over the past two decades and evaluates some of the leading voices and different perspectives within this burgeoning field. Deeper Shades of Purple brings together a who's who of scholars in the study of Black women and religion who view their scholarship through a womanist critical lens. The contributors revisit Alice Walker's definition of womanism for its viability for the approaches to discourses in religion of Black women scholars. Whereas Walker has defined what it means to be womanist, these contributors define what it means to practice womanism, and illuminate how womanism has been used as a vantage point for the theoretical orientations and methodological approaches of Black women scholar-activists. Contributors: Karen Baker-Fletcher, Katie G. Cannon, M. Shawn Copeland, Kelly Brown Douglas, Carol B. Duncan, Stacey M. Floyd-Thomas, Rachel Elizabeth Harding, Rosemarie Freeney Harding, Melanie L. Harris, Diana L. Hayes, Dwight N. Hopkins, Ada María Isasi-Díaz, Cheryl A. Kirk-Duggan, Kwok Pui-Lan, Daisy L. Machado, Debra Majeed, Anthony B. Pinn, Rosetta Ross, Letty M. Russell, Shani Settles, Dianne M. Stewart, Raedorah Stewart-Dodd, Emilie M. Townes, Traci C. West, and Nancy Lynne Westfield.
Feminist Foremothers in Women’s Studies, Psychology, and Mental Health is by and about the more recent wave of feminist foremothers; those who were awakened in the 1960s and ’70s to the realization that something was terribly wrong. These are the women who created the fields of feminist therapy, feminist psychology, and women’s mental health as they exist today. The 48 women share their life stories in the hope that they will inspire and encourage readers to take their own risks and their own journeys to the outer edges of human possibility. Authors write about what led up to their achievements, what their accomplishments were, and how their lives were consequently changed. They describe their personal stages of development in becoming feminists, from unawareness to activism to action. Some women focus on the painful barriers to success, fame, and social change; others focus on the surprise they experience at how well they, and the women’s movement, have done. Some well-known feminist foremothers featured include: Phyllis Chesler Gloria Steinem Kate Millett Starhawk Judy Chicago Zsuszanna Emese Budapest Andrea Dworkin Jean Baker Miller Carol Gilligan In Feminist Foremothers in Women’s Studies, Psychology, and Mental Health, many of the women see in hindsight how prior projects and ideas and even dreams were the forerunners to their most important work. They note the importance of sisterhood and the presence of other women and the loneliness and isolation experienced when they don’t exist. They note the validation they have received from grassroots feminists in contrast to disbelief from professionals. Although these women have been and continue to be looked up to as foremothers, they realize how little recognition they’ve been given from society-at-large and how much better off their male counterparts are. Some foremothers write about the feeling of being different, not meshing with the culture of the time and about challenging the system as an outsider, not an insider. These are women who had few mentors, who had to forge their own way, “hit the ground running.” Their stories will challenge readers to press on, to continue the work these foremothers so courageously started. Throughout the pages of Feminist Foremothers in Women’s Studies, Psychology, and Mental Health runs a sense of excitement and vibrancy of lives lived well, of being there during the early years of the women’s movement, of making sacrifices, of taking risks and living to see enormous changes result. Throughout these pages, too, sounds a call not to take these changes for granted but to recognize that feminists, rather than arguing over picayune issues or splitting politically correct hairs, are battling for the very soul of the world.
Black women in America have carved out a distinctive and instructive faith stance that is influential well beyond the historic black church. Diana L. Hayes, a leading commentator and forger of womanist thought, especially in the black Catholic setting, here offers strong brew for what ails the church, the Christian tradition, and the world.
There are many questions that surround Christian womanhood: What does it mean? When does it happen; at a certain age, status, or maturity? How do we know we're no longer girls? And when we've figured that out, how will others know how to recognise us as a woman rather than a girl? After all, Christian women don't usually get a rite of passage in which they are named a woman. Seeing this need, Amy Davis Abdallah has created such a rite, and this book accompanies it; there is no need to go through her rite of passage, however, to name yourself a woman. The Book of Womanhood creates a path through the confusion that surrounds the identity of women by its flexible framework, developing the reader's understanding of a woman's relationship with God, their self, others and creation. Amy writes simply as one perhaps further along in her journey of womanhood than most, and she doesn't write alone; she includes the stories of Biblical women, of friends young and old, and even more. The diverse voices come together as a cloud of witnesses encouraging us in our individual journeys. The Book of Womanhood is about recognition, reaching out not only to women, but also to men who seek to understand and empower their wives, daughters, andfriends to be the women God has formed them to be. Read for empowerment; read for transformation. Read and become the woman of God you were created to be.
