WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on ... more WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on its journey into theology it checked in a large amount of baggage which needs to be reclaimed, unpacked, and examined before the concept can be accorded new citizenship. Where this has not happened, the concept's culture and background have been incorporated into new territory, its debates and assumptions unwittingly absorbed, without being fully understood. So our first task is to look at what the concept of “gender” has brought with it from the social sciences and the implications this has for theology. Sociology's concern with social institutions and processes means the areas of work and family have been significant in the development of the discipline. Inevitably these have involved discussions of the varied societal roles of men and women, including the division of labor. Yet for decades such discussions were somewhat cliched, based on uncontested stereotypes masquerading as empirical sociological data. The functionalist Talcott Parsons, for example, offered categories which he felt adequately described role differences within the family. He presented the “feminine role” as expressive , fulfilling functions “internal” to the family (strengthening family bonds, socializing children), whilst the “masculine role” was instrumental , performing the “external” functions of a family (provision of monetary support). There was little acknowledgment that such descriptions were, in fact, heavily theoretically loaded and embraced many assumptions waiting to be contested.
Drawing on a rich diversity of sociological and biblical perspectives, Storkey explores the meani... more Drawing on a rich diversity of sociological and biblical perspectives, Storkey explores the meaning and importance of intimacy, looking at childhood and adult relationships, friendship, marriage, and the differences in outlook between men and women. She shows that the modern barriers to intimacy can in fact be surmounted.
In this paper I want to explore the part that religious belief (as traditionally understood), has... more In this paper I want to explore the part that religious belief (as traditionally understood), has played in the development of our understanding ofbeing men or women. My main aim is to examine the radical feminist claim that all major religions are patriarchal: that they present a view of women as fundamentally secondary to men, and of men as those in whom should be vested all power, privilege and authority. According to this view traditional religions militate against any real freedom for women, and uphold injustice and sometimes even violence, in the name of their gods. To a large degree this claim can be quickly substantiated. In the ancient religions of Hinduism and Buddhism women have always had a subordinate place. And even though the most frightening aspects of male dominance in Hindu society, the practice of suttee2 and female rape or sacrifice has of course gone, patriarchal structures are still built into most aspects of Hinduism. Even in contemporary Buddhism considerable...
Feminists in theology journey together from very diverse philosophical, theological and ecclesias... more Feminists in theology journey together from very diverse philosophical, theological and ecclesiastical cultures. What unites them en route is the conviction that there must be an alternative to the patriarchal language of dominance and subordination which has shaped and negated the lives of women throughout history. In particular, the theology of the Church must not be used to maintain structural barriers of gender, race and class which triply oppress the poorest and most racially disadvantaged of our world. Yet in the pursuit of an alterna.tive the travellers become more scattered, pitching their tents at very different stopping places. For some feminists the redemptive vision may be actualised through our living more effectively as the body of Christ. It can be realized as we work to reclaim the image of God in our male-female humanity, allowing the effects of Christ's death and resurrection to shape our relationships, and recovering the depths of biblical meaning in our artic...
This book investigates different forms of violence experienced by women across the globe today. I... more This book investigates different forms of violence experienced by women across the globe today. It looks at what it is about some human cultures and traditions that makes it 'normal' for women to undergo rape, beatings, cutting, molestation, infanticide, trafficking, bride burning, child prostitution and sexual slavery. Author Elaine Storkey defines violence against women as a global pandemic, and examines the denial of violence against women occurring in some countries and the absence of laws to protect women in others. The chapters are arranged in chronological order detailing specific types of violence which can happen to females in their lifetime. Packed with history, research, stories, outcomes and possible solutions to the global issues of violence against women, the book covers the past, present and future of this violence that has many faces in all societies. Storkey offers perspectives from many different groups and cultures. Violence against women is not confined to a specific culture, region, country or even to specific groups of women within a society. The book is well researched and includes visits to the areas, listening to victims and workers from humanitarian and faith-based coalitions. Their stories are strong and emotional and may shock readers but highlight the lifelong physical, sexual and emotional suffering that women have endured. Throughout, Storkey is respectful to the history and viewpoints of biologists, feminists, Muslims and Christians alike, even when these views are at odds with her own. The book is about stories, human lives and the demeaning, discriminating and dehumanising value ascribed to women. It provides a fair and complete history, and also gives a picture of how various groups are working tirelessly to eradicate gender-based violence, whilst highlighting that there is still much work to be done. Overall, this book is good value for money and though readers may find some of the material disturbing, it presents the stark realities of the violence that women face across the world. The global focus of the book limits the ability to look at the unique aspects of abuse within each cultural context, but it does describe the global reality for women from a Christian perspective.
1t is encouraging that many Christians are now familiar with the notion of Worldview. This means ... more 1t is encouraging that many Christians are now familiar with the notion of Worldview. This means that they readily recognize that it is not possible to understand or assess the social changes that take place without asking fundamental questions about the basic beliefs of a culture. For, even when it is unconscious of the process, every culture is an outworking of some response to deeply religious questions of life and meaning. Questions about God, reality, human personhood, time, history, evil and salvation underly the way of life in every society, whether we focus on its sexual morality, its family values, its legal and political structures or its economic and trading practices. So it makes sense to assume that changes in societal practices reflect more than simply changes in technology or economics. They reflect changes in worldview.
WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on ... more WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on its journey into theology it checked in a large amount of baggage which needs to be reclaimed, unpacked, and examined before the concept can be accorded new citizenship. Where this has not happened, the concept's culture and background have been incorporated into new territory, its debates and assumptions unwittingly absorbed, without being fully understood. So our first task is to look at what the concept of “gender” has brought with it from the social sciences and the implications this has for theology. Sociology's concern with social institutions and processes means the areas of work and family have been significant in the development of the discipline. Inevitably these have involved discussions of the varied societal roles of men and women, including the division of labor. Yet for decades such discussions were somewhat cliched, based on uncontested stereotypes masquerading as empirical sociological data. The functionalist Talcott Parsons, for example, offered categories which he felt adequately described role differences within the family. He presented the “feminine role” as expressive , fulfilling functions “internal” to the family (strengthening family bonds, socializing children), whilst the “masculine role” was instrumental , performing the “external” functions of a family (provision of monetary support). There was little acknowledgment that such descriptions were, in fact, heavily theoretically loaded and embraced many assumptions waiting to be contested.
WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on ... more WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on its journey into theology it checked in a large amount of baggage which needs to be reclaimed, unpacked, and examined before the concept can be accorded new citizenship. Where this has not happened, the concept's culture and background have been incorporated into new territory, its debates and assumptions unwittingly absorbed, without being fully understood. So our first task is to look at what the concept of “gender” has brought with it from the social sciences and the implications this has for theology. Sociology's concern with social institutions and processes means the areas of work and family have been significant in the development of the discipline. Inevitably these have involved discussions of the varied societal roles of men and women, including the division of labor. Yet for decades such discussions were somewhat cliched, based on uncontested stereotypes masquerading as empirical sociological data. The functionalist Talcott Parsons, for example, offered categories which he felt adequately described role differences within the family. He presented the “feminine role” as expressive , fulfilling functions “internal” to the family (strengthening family bonds, socializing children), whilst the “masculine role” was instrumental , performing the “external” functions of a family (provision of monetary support). There was little acknowledgment that such descriptions were, in fact, heavily theoretically loaded and embraced many assumptions waiting to be contested.
Drawing on a rich diversity of sociological and biblical perspectives, Storkey explores the meani... more Drawing on a rich diversity of sociological and biblical perspectives, Storkey explores the meaning and importance of intimacy, looking at childhood and adult relationships, friendship, marriage, and the differences in outlook between men and women. She shows that the modern barriers to intimacy can in fact be surmounted.
In this paper I want to explore the part that religious belief (as traditionally understood), has... more In this paper I want to explore the part that religious belief (as traditionally understood), has played in the development of our understanding ofbeing men or women. My main aim is to examine the radical feminist claim that all major religions are patriarchal: that they present a view of women as fundamentally secondary to men, and of men as those in whom should be vested all power, privilege and authority. According to this view traditional religions militate against any real freedom for women, and uphold injustice and sometimes even violence, in the name of their gods. To a large degree this claim can be quickly substantiated. In the ancient religions of Hinduism and Buddhism women have always had a subordinate place. And even though the most frightening aspects of male dominance in Hindu society, the practice of suttee2 and female rape or sacrifice has of course gone, patriarchal structures are still built into most aspects of Hinduism. Even in contemporary Buddhism considerable...
Feminists in theology journey together from very diverse philosophical, theological and ecclesias... more Feminists in theology journey together from very diverse philosophical, theological and ecclesiastical cultures. What unites them en route is the conviction that there must be an alternative to the patriarchal language of dominance and subordination which has shaped and negated the lives of women throughout history. In particular, the theology of the Church must not be used to maintain structural barriers of gender, race and class which triply oppress the poorest and most racially disadvantaged of our world. Yet in the pursuit of an alterna.tive the travellers become more scattered, pitching their tents at very different stopping places. For some feminists the redemptive vision may be actualised through our living more effectively as the body of Christ. It can be realized as we work to reclaim the image of God in our male-female humanity, allowing the effects of Christ's death and resurrection to shape our relationships, and recovering the depths of biblical meaning in our artic...
This book investigates different forms of violence experienced by women across the globe today. I... more This book investigates different forms of violence experienced by women across the globe today. It looks at what it is about some human cultures and traditions that makes it 'normal' for women to undergo rape, beatings, cutting, molestation, infanticide, trafficking, bride burning, child prostitution and sexual slavery. Author Elaine Storkey defines violence against women as a global pandemic, and examines the denial of violence against women occurring in some countries and the absence of laws to protect women in others. The chapters are arranged in chronological order detailing specific types of violence which can happen to females in their lifetime. Packed with history, research, stories, outcomes and possible solutions to the global issues of violence against women, the book covers the past, present and future of this violence that has many faces in all societies. Storkey offers perspectives from many different groups and cultures. Violence against women is not confined to a specific culture, region, country or even to specific groups of women within a society. The book is well researched and includes visits to the areas, listening to victims and workers from humanitarian and faith-based coalitions. Their stories are strong and emotional and may shock readers but highlight the lifelong physical, sexual and emotional suffering that women have endured. Throughout, Storkey is respectful to the history and viewpoints of biologists, feminists, Muslims and Christians alike, even when these views are at odds with her own. The book is about stories, human lives and the demeaning, discriminating and dehumanising value ascribed to women. It provides a fair and complete history, and also gives a picture of how various groups are working tirelessly to eradicate gender-based violence, whilst highlighting that there is still much work to be done. Overall, this book is good value for money and though readers may find some of the material disturbing, it presents the stark realities of the violence that women face across the world. The global focus of the book limits the ability to look at the unique aspects of abuse within each cultural context, but it does describe the global reality for women from a Christian perspective.
1t is encouraging that many Christians are now familiar with the notion of Worldview. This means ... more 1t is encouraging that many Christians are now familiar with the notion of Worldview. This means that they readily recognize that it is not possible to understand or assess the social changes that take place without asking fundamental questions about the basic beliefs of a culture. For, even when it is unconscious of the process, every culture is an outworking of some response to deeply religious questions of life and meaning. Questions about God, reality, human personhood, time, history, evil and salvation underly the way of life in every society, whether we focus on its sexual morality, its family values, its legal and political structures or its economic and trading practices. So it makes sense to assume that changes in societal practices reflect more than simply changes in technology or economics. They reflect changes in worldview.
WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on ... more WHAT IS GENDER? “Gender” is not an indigenous theological concept but a sociological one. And on its journey into theology it checked in a large amount of baggage which needs to be reclaimed, unpacked, and examined before the concept can be accorded new citizenship. Where this has not happened, the concept's culture and background have been incorporated into new territory, its debates and assumptions unwittingly absorbed, without being fully understood. So our first task is to look at what the concept of “gender” has brought with it from the social sciences and the implications this has for theology. Sociology's concern with social institutions and processes means the areas of work and family have been significant in the development of the discipline. Inevitably these have involved discussions of the varied societal roles of men and women, including the division of labor. Yet for decades such discussions were somewhat cliched, based on uncontested stereotypes masquerading as empirical sociological data. The functionalist Talcott Parsons, for example, offered categories which he felt adequately described role differences within the family. He presented the “feminine role” as expressive , fulfilling functions “internal” to the family (strengthening family bonds, socializing children), whilst the “masculine role” was instrumental , performing the “external” functions of a family (provision of monetary support). There was little acknowledgment that such descriptions were, in fact, heavily theoretically loaded and embraced many assumptions waiting to be contested.
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