scholarly journals Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups

Religions ◽  
2018 ◽  
Vol 9 (10) ◽  
pp. 321 ◽  
Author(s):  
Melissa Wilde ◽  
Hajer Al-Faham
Keyword(s):  
Birth Control ◽  
Strong Support ◽  
United Church Of Christ ◽  
Religious Groups ◽  
Episcopal Church ◽  
Society Of Friends ◽  
Unitarian Universalist ◽  
Women's Equality ◽  
Methodist Episcopal Church ◽  
History Of

This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.

scholarly journals Believing in Women? Examining Early Views of Women among America's Most Progressive Religious Groups

2018 ◽  
Author(s):  
Melissa J. Wilde ◽  
Hajer Al-Faham
Keyword(s):  
Strong Support ◽  
United Church Of Christ ◽  
Church Of Christ ◽  
Feminist Movement ◽  
Religious Groups ◽  
Methodist Episcopal ◽  
Episcopal Church ◽  
Society Of Friends ◽  
Unitarian Universalist ◽  
Methodist Episcopal Church

This paper examines the most prominent “progressive” American religious groups’ (as defined by those that liberalized early on the issue of birth control, circa 1930) views of women between the first and second waves of the feminist movement (1930-1965).  We find that some groups have indeed had a long and outspoken support for women’s equality.  Using their modern-day names, these groups, the United Church of Christ, the Unitarian Universalist Church, and to a lesser extent, the Society of Friends, or Quakers, professed strong support for women’s issues, early, and often.  However, we also find that prominent progressive groups –the Protestant Episcopal Church, the Methodist Episcopal Church and the United Presbyterian Church, were virtually silent on the issue of women’s rights – even as the second wave of the feminist movement was picking up steam – as late as 1965.

History of the North Indiana Conference of the Methodist Episcopal Church

1917 ◽  
Vol 4 (2) ◽  
pp. 261
Author(s):  
Martha L. Edwards ◽  
H. N. Herrick
Keyword(s):  
Methodist Episcopal ◽  
Episcopal Church ◽  
The North ◽  
Methodist Episcopal Church ◽  
History Of

scholarly journals Chilean Pentecostalism

2019 ◽  
pp. 338-358
Author(s):  
Martin Lindhardt
Keyword(s):  
Twentieth Century ◽  
Latin America ◽  
North American ◽  
Careful Attention ◽  
Methodist Episcopal ◽  
Episcopal Church ◽  
Deep Roots ◽  
Cultural Character ◽  
Methodist Episcopal Church ◽  
History Of

The first independent Pentecostal denomination in Latin America was founded in early twentieth-century Chile after a schism within the Methodist Episcopal Church. This chapter explores the origins of Chilean Pentecostalism, focusing particular attention on historical and theological connections with Methodism. I argue that although scholars are certainly right in paying careful attention to intrinsic developments, Chilean agency, and processes of indigenization, the history of Chilean Pentecostalism is in fact closely related to the history of global Pentecostalism because of a shared Methodist heritage. The chapter demonstrates that some of the internal, social, and theological tensions that caused the schism within the Methodist Episcopal Church, resulting in the foundation of a new Pentecostal ministry, have deep roots within North American Methodism. What Chilean Pentecostalism inherited from certain branches of Methodism was a strong revivalist urge and a contestatory cultural character that often clashed with a ‘high church’ push towards respectability.

Ethics of Conducting Virtual Ethnography on Visual Platforms

2018 ◽  
Vol 12 (2) ◽  
pp. 163-178
Author(s):  
Kayla Wheeler
Keyword(s):  
African American ◽  
Online Community ◽  
Gender Segregation ◽  
Religious Groups ◽  
Virtual Ethnography ◽  
History Of ◽  
Standard Set ◽  
Potential Risks ◽  
Visually Based ◽  
Diverse Groups

For scholars, the internet provides a space to study diverse groups of people across the world and can be a useful way to bypass physical gender segregation and travel constraints. Despite the potential for new insights into people’s everyday life and increased attention from scholars, there is no standard set of ethics for conducting virtual ethnography on visually based platforms, like YouTube and Instagram. While publicly accessible social media posts are often understood to be a part of the public domain and thus do not require a researcher to obtain a user’s consent before publishing data, caution must be taken when studying members of a vulnerable community, especially those who have a history of surveillance, like African-American Muslims. Using a womanist approach, the author provides recommendations for studying vulnerable religious groups online, based on a case study of a YouTube channel, Muslimah2Muslimah, operated by two African-American Muslim women. The article provides an important contribution to the field of media studies because the author discusses a “dead” online community, where users no longer comment on the videos and do not maintain their own profiles, making obtaining consent difficult and the potential risks of revealing information to an unknown community hard to gauge.

Religion, Race, and Humanism

2018 ◽  
Author(s):  
Anthony B. Pinn
Keyword(s):  
United States ◽  
African American ◽  
African Americans ◽  
Richard Wright ◽  
Institutional Development ◽  
The United States ◽  
Unitarian Universalist ◽  
Racial Injustice ◽  
History Of ◽  
Lorraine Hansberry

This chapter explores the history of humanism within African American communities. It positions humanist thinking and humanism-inspired activism as a significant way in which people of African descent in the United States have addressed issues of racial injustice. Beginning with critiques of theism found within the blues, moving through developments such as the literature produced by Richard Wright, Lorraine Hansberry, and others, to political activists such as W. E. B. DuBois and A. Philip Randolph, to organized humanism in the form of African American involvement in the Unitarian Universalist Association, African Americans for Humanism, and so on, this chapter presents the historical and institutional development of African American humanism.

scholarly journals What Stymies Action on Climate Change? Religious Institutions, Marginalization, and Efficacy in Kenya

2021 ◽  
pp. 1-18
Author(s):  
Lauren Honig ◽  
Amy Erica Smith ◽  
Jaimie Bleck
Keyword(s):  
Climate Change ◽  
Religious Institutions ◽  
Religious Groups ◽  
State Repression ◽  
Address Climate Change ◽  
Policy Responses ◽  
Vulnerability To Climate Change ◽  
History Of ◽  
Muslim Communities ◽  
Critical Link

Addressing climate change requires coordinated policy responses that incorporate the needs of the most impacted populations. Yet even communities that are greatly concerned about climate change may remain on the sidelines. We examine what stymies some citizens’ mobilization in Kenya, a country with a long history of environmental activism and high vulnerability to climate change. We foreground efficacy—a belief that one’s actions can create change—as a critical link transforming concern into action. However, that link is often missing for marginalized ethnic, socioeconomic, and religious groups. Analyzing interviews, focus groups, and survey data, we find that Muslims express much lower efficacy to address climate change than other religious groups; the gap cannot be explained by differences in science beliefs, issue concern, ethnicity, or demographics. Instead, we attribute it to understandings of marginalization vis-à-vis the Kenyan state—understandings socialized within the local institutions of Muslim communities affected by state repression.

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