By Dorothy L. Hodgson
ISBN-10: 0253345685
ISBN-13: 9780253345684
ISBN-10: 142378958X
ISBN-13: 9781423789581
In Africa, why have such a lot of extra ladies switched over to Christianity than males? What explains the charm of Christianity to girls? Do spiritual conversion and spirituality function websites for the negotiation of gender and ethnic id? Can faith encourage own, political, and collective empowerment of girls? How does religious energy articulate with different domain names of energy? In The Church of ladies, Dorothy L. Hodgson explores how gender has formed the come across among missionary clergymen and Maasai women and men in Tanzania. development on her huge event with Spiritan missionaries and Maasai, Hodgson examines how gendered switch between Maasai has affected women's and men's notions of spiritual religion, spiritual perform, and non secular energy. Hodgson appears at the charm of Catholicism between girls in East Africa, the enmeshing of Catholic and Maasai non secular ideals and practices, and the which means of conversion to new Christians. This wealthy, enticing and unique publication demanding situations notions approximately spiritual come upon and the dominance of political fiscal understandings of gender.
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Extra resources for The Church of Women: Gendered Encounters between Maasai and Missionaries
Sample text
As a result, the former relationships of mutual respect and autonomy between men and women were replaced by recriminations, complaints, and ridicule as men and women responded to these gendered dislocations (Hodgson 1999c; cf. 23 Debating the Terms Some caveats. As numerous scholars have discussed, the notion that religion is a separate, identifiable domain of life is not necessarily the case for all societies at all historical periods. ” I will not review these discussions here, but only note that as scholars, we often have to use terms such as “religion” to clarify and deepen our analysis, even though they may not directly reflect the complicated categories, languages, or meanings of the people we are studying.
I recognize that “encounter” may not satisfactorily capture the dynamism, duration, and density of Spiritan-Maasai engagements and relationships that I describe in this book (cf. Peterson and Allman 1999). But I think it does index the relative agency and autonomy of both Spiritans and Maasai in shaping the terms of their connections, and thereby challenges any teleological assumptions about the content, form, or outcome of the process (cf. Peel 1995). Spiritans and Maasai shared many different kinds of encounters, in an array of settings, with a range of interpretations, meanings, and consequences.
Finally, I refer to the history of interactions between Spiritan missionaries and Maasai as an “encounter” (cf. Peel 2000). I recognize that “encounter” may not satisfactorily capture the dynamism, duration, and density of Spiritan-Maasai engagements and relationships that I describe in this book (cf. Peterson and Allman 1999). But I think it does index the relative agency and autonomy of both Spiritans and Maasai in shaping the terms of their connections, and thereby challenges any teleological assumptions about the content, form, or outcome of the process (cf.
The Church of Women: Gendered Encounters between Maasai and Missionaries by Dorothy L. Hodgson
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