Rethinking Monastic Suppressions in Revolutionary and Napoleonic Italy: how women religious negotiated for their communities

Female religious communities and individual women religious confronted the monastic suppressions in late eighteenth and early nineteenth century Italy by actively negotiating with authorities both during and after the suppression decrees. The lack of the voices of the suppressed women religious in current scholarship has led scholars to argue for top-down, predetermined reorganization and destruction of religious life in revolutionary and Napoleonic Italy. A comparison of the three main suppression decrees reveals, instead, an evolving approach to religious institutions during this period. The petitions by women religious underscore how compromise and accommodation characterized the interactions between female communities and local and central authorities. The suppression of monasteries was not imposed on monastic women unilaterally; rather, these women actively negotiated the suppressions to optimize the outcome for their communities and for themselves.     

active women and ideal refugees: dissecting gender,identity and discourse in the Sahrawi refugee camps

Since the Moroccan invasion in 1975, official reports on visits to Sahrawi refugee camps by international aid agencies and faith-based groups consistently reflect an overwhelming impression of gender equality in Sahrawi society. As a result, the space of the Sahrawi refugee camps in Algeria and, by external association, Sahrawi society and Western Sahara as a nation-in-exile is constructed as ‘ideal’ (Fiddian-Qasmiyeh, 2010, p. 67). I suggest that the ‘feminist nationalism’ of the Sahrawi nation-in-exile is one that is employed strategically by internal representatives of the Popular Front for the Liberation of Saguia el-Hamra and Río de Oro (POLISARIO), the Sahrawi Arab Democratic Republic (SADR) and the National Union of Sahrawi Women (NUSW), and by external actors from international aid agencies and also the colonial Moroccan state. The international attention paid to the active role of certain women in Sahrawi refugee camps makes ‘Other’ Sahrawi invisible, such as children, young women, mothers, men, people of lower socio-economic statuses, (‘liberated’) slave classes and refugees who are not of Sahrawi background. According to Elena Fiddian-Qasmiyeh (ibid.), it also creates a discourse of ‘good’, ‘ideal’ refugees who are reluctant to complain, in contrast to ‘Other refugees’. This feminisation allows the international community not to take the Sahrawi call for independence seriously and reproduces the myth of Sahrawi refugees as naturally non-violent (read feminine) and therefore ‘ideal’. The myth of non-violence accompanied by claims of Sahrawi secularity is also used to distance Western Sahara from ‘African’, ‘Arab’ and ‘Islamic’, to reaffirm racialised and gendered discourses that associate Islam with terrorism and situate both in the Arab/Muslim East. These binaries make invisible the violence that Sahrawis experience as a result of the gendered constructions of both internal and external actors, and silence voices of dissent and frustration with the more than forty years of waiting to return home.     

Soldiers of Faith behind the Lines: religious women and community patriotism during the First World War in France

On the eve of World War I, considerable tensions existed among French Catholics, Protestants, and Jews and between Catholics and the French state. The crisis provoked by the First World War allowed these faith groups to prove their worth to France through adherence to the Union sacrée. The wartime activities of Catholic, Protestant, and Jewish women became important symbols of each faith community's solidarity with France. The war made women representatives of their communities' devotion to France. Religious communities' portrayal of their women's wartime work illuminates the divergent goals for the Union sacrée among different faith communities.     

Labour market attainment of Canadian women in 1921: influences of religious affiliation,ethnicity, and linguistic proficiency

The 1921 Canadian Census is exploited to examine the labour market attainment of Canadian women. Acknowledging the general context of Catholic and Protestant divide and the tensions between francophones and anglophones during the WWI, special attention is paid to the influences of religious affiliation, ethnicity, and linguistic proficiency. Working urban women, overwhelmingly unmarried, are found to earn between 68 and 29% less than their male counterparts, depending on occupation and religio-linguistic group. The gender earnings gap is found to be the largest among francophone Catholics. When the sample is restricted to unmarried urban women, francophone Catholic females are found at a large disadvantage compared with anglophone Catholic and Protestant females. Bilingual Catholic women, mostly of French Canadian ethnicity, were the second lowest earning group in Canada of 1921. Bilingual Protestant women, on the other hand, are found to have had the most favourable labour market outcomes. The cumulative weight of the results indicates that among religious affiliation, ethnicity, and linguistic proficiency, ethnicity had exercised the strongest influence on the labour market attainment of Canadian women at that time.     

Vindictive but vulnerable: Paradoxical representations of women as demonstrated in internet discourse surrounding an anti-rape technology

Much media interest surrounded a campaign to raise funds to distribute 30,000 Rape-aXe condoms to women during the 2010 FIFA World Cup. The barbed device is worn inside the vagina and attaches to a penis upon penetration. This paper presents an analysis of popular attitudes towards women and rape as identified from comments made upon online news websites and popular blogs in response to this technology. Two over-arching representations emerged; first, that the Rape-aXe would be employed as a weapon for vengeance and deceit, and second, that it was a means of helping women negotiate risk. We argue that such paradoxical representations of women as simultaneously vindictive and vulnerable make problematic the utility of such an anti-rape device. We suggest that the cultural entrenchment of stereotypical and negative attitudes towards women needs to be recognized and counter-acted upon before rape intervention measures, like the Rape-aXe, can have any positive effect.     

The conscientization of women: A rite of self- initiation with the flavour of a religious conversion process

In traditional societies, young men and women are initiated separately into the adult world and, for various reasons, the male rite has typically been much more dramatic and elaborate. In western industrialized society, the formal education system became the initiation rite, par excellence, by which boys passed from childhood and the world of women into the public, adult world of men. By gaining access, albeit belatedly, to this male initiation rite, many women have thus gained access to the public, adult world but have found that they have had to give up being women. Other women have remained with the traditional female initiation rites of marriage and motherhood and have discovered that society does not really consider them to be adults. Another group of women have tried both routes to adulthood and have been unable to integrate their identities as women and adults.When these women get together in consciousness-raising groups they find themselves undergoing a rite of self-initiation made necessary by the fact that neither the traditional female rites of marriage and motherhood nor the masculine rites of formal education are adequate for women who wish to be considered both female and adult. Women in CR groups develop a strong sense of themselves as adult women and then are faced with the crucial question of how to relate to a patriarchal society which does not accept or affirm this new identity. There is a parallel in the process of religious conversion which, if probed, can help feminists to reflect on what are the most effective ways for a minority group to influence the mainstream of society without losing its identity and original values in the process.     

The impact of gay friendly cultures on religious expression: a study of inclusive attitudes and behaviours among religious adolescent American male athletes

Abstract

This article investigates the way attitudes inclusive of homosexuality have proliferated among 11 high school athletes on 1 sporting team, despite those athletes representing various beliefs. Utilizing an in-depth, six-question interview schedule, as well as Huber’s centrality of religion scale (CRS-10), the respondents’ varied religious backgrounds, attitudes towards homosexuality and religiosity are discerned via semi-structured interviews. Results show that these young men reconcile their church’s stances with their own inclusive beliefs, reported ostensibly inclusive environments within their church communities, and articulated their belief in equality through secular discourse. As church communities in inclusive locales deemphasize anti-gay principles and posture inclusivity, young people may maintain religious identities as a function of secularization as declining religious authority. Finally, I discuss the relationship between inclusive masculinities, religiosity and secularization; in doing so, I explore mechanisms by which dominant cultural narratives (in this case, the acceptance of homosexuality) might transform religious expression and religious institutions.     

much less religious,a little more spiritual: the religious and spiritual views of third-wave feminists in the UK

How religious or spiritual are feminists today? Filling a gap in the literature on feminism and religion, this article outlines findings from the first survey-based study of feminists’ spiritual attitudes in recent years. Drawing on survey data, this article explores the religious and spiritual views of 1,265 third-wave feminists, most of whom are women in their twenties and thirties. Comparison with surveys of religious adherence in the UK reveals that these feminists are significantly less religious and somewhat more spiritual than the general population. The article goes on to ask why this might be, and suggests three explanations: feminism's alignment with secularism, secularization and feminism's role within it, and feminism's association with alternative spiritualities.     

学科对话和文学话语读解空间的拓展

文学话语读解进入语言学、文学、美学－哲学等学科视野,需要在整合互动的关系中重新定位,通过学科对话和不同经验系统的相互激活,调整读解位相、重辟读解路径,在理论资源共享、学科优势互补的良性运作中,拓展文学话语的读解空间。     

Pulses from the multitude: virtuosity and black feminist discourse

Using a dialogic format this conversation between two authors uses political theorist Paolo Virno's conception of the “multitude” to examine and compare two different arenas of black feminist protest that took place on social media in the latter half of 2013. As a performative article, it offers historical and theoretical background to the terms “multitude,” “public intellect,” and “virtuosic labor” in racialized capitalist formations, situating them to provide an alternative to the power of the State – an alternative that unlike the State does not claim to confer rights. The article looks at the Facebook response to a call from the Crunk Feminist Collective to white feminists to speak out on the verdict exonerating Trayvon Martin’s killer and offer counter images to those that describe Martin's killing as justified. It then looks at the public dialogue around the applicability of the term “feminism” to Beyoncé's self-titled “visual album.” Through aesthetic inquiry, the authors look at the form these examples of protest take to situate and propose the active viewing of these aesthetic forms by others on social media, as well as by the authors of this article, as a kind of virtuosic labor. The article concludes with a series of poems created using the “cut-up” technique designed to transmit feeling through subjective action and a task manifesto for white feminists to use as a guide.     

Self-attitudes and deviant behavior: The case of the charismatic religious movement

Hypotheses are tested concerning the relationship between level of and changes in self-attitudes on the one hand and the adoption of membership in the charismatic religious movement on the other hand. The hypotheses are derived from a general theory of deviant behavior. Subjects (generally aged 13–25) were 65 members of a local charismatic religious group and a comparison group of 47 members of three, more traditional urban Protestant churches. Self-attitudes were measured by a self-derogation scale responded to with reference to two points in time: the present and 6 months to 1 year prior to the test administration. The three hypotheses were supported. (1) The charismatic subjects, relative to the comparison subjects, displayed significantly higher levels of self-derogation at the time of adopting membership in the charismatic group. (2) Individuals who adopted membership in the charismatic cults, relative to the comparison group, displayed a significantly greater tendency to decrease the level of self-derogation between the earlier point in time and the point in time when the subjects were interviewed. (3) Significantly greater decrease in self-derogation on the part of the charismatic cult subjects resulted in comparable levels of selfderogation for the charismatic and comparison groups at the time of the interview.Received M.D. from the University of Ottawa in 1960, did his fellowship in psychiatry in Mayo Clinic, 1968–1970, and is a fellow of the American Board of Neurology and Psychiatry (1973). Major interest is religion and psychiatry.Received Ph.D. in sociology from New York University in 1958. Current research interests are social psychiatry and, more specifically, the reciprocal relationship berween self-attitudes and the adoption of deviant response patterns.     

Performing sinners: The Asobi and the Buddhist discourse of Tsumi

This essay addresses how Oprah's book choices are inevitably affective but not necessarily feminist. By reading Oprah's book choices as highly individualistic, I analyze how her choices might be more aggressive and more complex, thereby offering a sense of community rather than the power of individuality to her huge audiences. My argument is based on a belief in Oprah's communicative power, and especially if her book choices were invested with more complications than individual resolutions.