At no point in recorded history has there been an absence of intense, and heated, discussion about the subject of how to conduct relations between women and men. This Handbook provides a comprehensive guide to these omnipresent issues and debates, mapping the present and future of thinking about feminist theory.
The chapters gathered here present the state of the art in scholarship in the field, covering: Epistemology and marginality; Literary, visual and cultural representations; Sexuality; Macro and microeconomics of gender; Conflict and peace.
The most important consensus in this volume is that a central organizing tenet of feminism is its willingness to examine the ways in which gender and relations between women and men have been (and are) organized. The authors bring a shared commitment to the critical appraisal of gender relations, as well as a recognition that to think ‘theoretically’ is not to detach concerns from lived experience but to extend the possibilities of understanding.
With this focus on theory and theorizing about the world in which we live, this Handbook asks us, across all disciplines and situations, to abandon our taken-for-granted assumptions about the world and interrogate both the origin and the implications of our ideas about gender relations and feminism.
It is an essential reference work for advanced students and academics not only of feminist theory, but of gender and sexuality across the humanities and social sciences.
Chapter 8: Religion, Feminist Theory and Epistemology
Religion, Feminist Theory and Epistemology
In the latter part of the twentieth century and the first decades of the twenty-first religion began to assume something of an unlooked-for presence in the politics of the global north. It had been widely taken for granted that ‘modern’ societies had become largely secular, with only residual evidence of minimal religious observance and influence or a degree of ‘religious modernization’ that came close to the expectations of the secular (see, for example, Wilson, 1998: 45-65). The emergent presence took two forms: the first was the political recognition that in many countries outside the west religion continued to play a central life in social and political life; to assume that social and technological innovation would bring ...