Читать книгу Handbuch Gender und Religion - Группа авторов - Страница 92

Anzaldúa, Gloria (1987), Borderlands/La Frontera. The New Mestiza, San Francisco: Spinsters/Aunt Lute.

Bhabha, Homi K. (2015), Foreword, in: Werbner, Pnina/Modood, Tariq (Hg.), Debating Cultural Hybridity, with foreword by Homi K. Bhabha, London: Zed Books, xi–xiii.

Grey, Mary (2016), A Cry for Women. Religion, Violence and the Struggle of Dalit Women in India, London: Equinox.

Grosz, Elizabeth (1994), Volatile Bodies. Towards A Corporeal Feminism, Bloomington Indiana: Indiana University Press.

Harris, Melanie (2010), Gifts of Virtue. Alice Walker and Womanist Ethics, New York: Palgrave Macmillan.

Hull, Gloria T./Scott, Patricia Bell/Smith Barbara (Hg.) (1982), All the Women are White, All the Blacks are Men, but Some of us are Brave, Old Westbury, NY: The Feminist Press.

Isasi-Díaz, Ada Maria (2004), En La Lucha/In the Struggle. Elaborating a Mujerista Theology, Minneapolis: Fortress Press.

Kwok, Pui-lan (2015), Unbinding our Feet. Saving Brown Women and Feminist Religious Discourse, in: Donaldson, Laura/Kwok, Pui-Lan (Hg.), Postcolonialism, Feminism and Religious Discourse, London: Routledge, 62–81.

Medina, Lara (2011), Taking La Lucha to Heart, in: Feminist Theology 20/1, 39–44.

Mitchem, Stephanie (2007), Finding Questions and Answers in Womanist Theology and Ethics, in: Ruether, Rosemary Radford, Feminist Theologies. Legacy and Prospect, Minneapolis: Fortress Press, 2007, 66–78.

Morrison, Toni (1971), What the Black Woman Thinks About Women’s Lib, in: New York Times Magazine, August 22, 15.

Neue deutsche Medienmacher e.V. (Hg.) (⁸2019), NdM-Glossar, Berlin. Webversion unter: https://www.neuemedienmacher.de/Glossar_Webversion.pdf (aufgerufen am 03.05.2020).

Park, Andrew Sung (1993), The Wounded Heart of God. The Asian Concept of Han and the Christian Doctrine of Sin, Nashville: Abingdon Press.

Park, Sunyoung (2019), Introduction, in: Park, Sunyoung (Hg.), Revisiting Minjung. New Perspectives on the Cultural History of 1980s South Korea, Ann Arbor: University of Michigan Press, 1–11.

Pineda-Madrid, Nancy (2007), Latinas Writing Theology at the Threshold of the Twenty-First Century, in: Ruether, Rosemary Radford, Feminist Theologies. Legacy and Prospect, Minneapolis: Fortress Press, 55–65.

Samuel, Prasanna Kumari (2009), Dalit Women’s Experiences. Theological Imperative for Indian Feminist Theology, Chennai, India: Gurukul Lutheran Theological College and Research Institute.

Sandoval, Chéla (1998), Mestizaje as Method. Feminists-of-Color Challenge the Canon, in: Trujillo, Carla (Hg.), Living Chicana Theory, Berkeley, CA: Third Woman, 352–370.

Volpp, Leti (2003), Feminism versus Multiculturalism, in: Wing, Adrien Katherine (Hg.), Critical Race Feminism. A Reader, New York: New York University Press, 395–405.

Walker, Alice (1983), In Search of our Mothers’ Gardens. Womanist Prose, San Diego: Harcourt Brace Jovanovich.

Werbner, Pnina/Modood, Tariq (2015), Preface, in: Werbner, Pnina/Modood, Tariq (Hg.), Debating Cultural Hybridity, with foreword by Homi K Bhabha, London: Zed Books, xiv–xviii.

Wonhee, Anne Joh (2006), Heart of the Cross. Postcolonial Christology, Louisville: Westminster John Knox Press.

Yeğenoğlu, Meyda (2015), Sartorial Fabrications. Enlightenment and Western Feminism, in: Donaldson, Laura/Kwok, Pui-Lan (Hg.), Postcolonialism, Feminism and Religious Discourse, London: Routledge, 82–99.

Yuval-Davis, Nira (2015), Ethnicity, Gender Relations and Multiculturalism, in: Werbner, Pnina/Modood, Tariq (Hg.), Debating Cultural Hybridity, with foreword by Homi K. Bhabha, London: Zed Books, 193–208.

1 Dieser Artikel wurde von Caterina Panunzio vom Englischen ins Deutsche übersetzt. Die meisten direkten Zitate wurden ebenfalls aus dem Englischen übertragen. Die Originalzitate wurden in die entsprechenden Fußnoten eingefügt, Anmerkungen sind mit »Anm.d.Ü.« gekennzeichnet.

2 In Anlehnung an das Wörterverzeichnis der Neuen deutschen Medienmacher*innen wurde in der deutschen Übersetzung die Schreibweise mit Großschreibung übernommen. Mit Zuschreibungen wie »Weiß« und »Schwarz« sind gesellschaftspolitische Zugehörigkeiten gemeint. Anm.d.Ü. Vgl. NdM-Glossar unter: https://www.neuemedienmacher.de/Glossar_Webversion.pdf (aufgerufen am 03.05.2020).

3 Yuval-Davis (2015), 202: »had been informed primarily by the hegemonic experiences of white, middle-class women«.

4 Yuval-Davis (2015), 202: »this reality of women’s oppression is shared by all women, who are perceived to constitute a basically homogeneous social grouping«.

5 Volpp (2003), 395: »Is Multiculturalism bad for women?« und »What should be done when claims of minority cultures or religions contradict the norm of gender equality that is at least formally endorsed by liberal states?«.

6 Volpp (2003), 397: »the general failure to look at the behavior of white persons as cultural, while always ascribing the label of culture to the behavior of minority groups«.

7 Volpp (2003), 401: »domestic labor and child care by immigrant women of color«.

8 Morrison (1971), 15: »What do black women feel about Women’s Lib? Distrust. […] They don’t want to be used again to help somebody gain power – a power that is carefully kept out of their hands.« Vgl. Mitchem (2007), 68.

9 Kwok (2015), 67: »The condescending attitude towards women of other parts of the world and the missionary impulse to save them remains deeply lodged in Western women’s minds.«

10 Pineda-Madrid (2007), 57: »staggering loss of culture, language, land, and livelihood«.

11 Vgl. Pineda-Madrid (2007), 57.

12 Pineda-Madrid (2007), 57: »These women’s writings […] recognized the multiple ways in which women’s contributions were minimized and women’s roles slighted.«

13 Isasi-Díaz (2004), 7: »the religious thought and practice of Latinas«.

14 Isasi-Díaz (2004), 7: »only when we can be accommodated in the way others think and decide«.

15 Medina (2011), 40: »The ways that Latinas manage to feed their families, find work, get educated, earn respect, pay the bills, stay healthy, make decisions, pray and make love are the sources from which we theologize.«

16 Vgl. Isasi-Díaz (2004); Anzaldúa (1987); Sandoval (1998).

17 Vgl. Hull/Scott/Smith (Hg.) (1982).

18 Vgl. Walker (1983), 2. Auf Deutsch erschien das Buch mit dem Titel Auf der Suche nach den Gärten unserer Mütter bei Goldmann in München 1989.

19 Auf Deutsch könnte man von der Gegenüberstellung der Begriffe weibisch und mädchenhaft sprechen, im Satz »Du verhältst dich weibisch«; Anm.d.Ü.

20 Walker (1983), xxi–xxii. Auf Deutsch, wörtlich: »Womanist verhält sich zu feministisch wie lila zu lavendel«, Anm.d.Ü.

21 Hull/Scott/Smith (Hg.) (1982), xviii: »As a major result of the historic realities which brought us enslaved to this continent, we have been kept separated in every way possible from recognized intellectual work.«

22 Hull/Scott/Smith (Hg.) (1982), xviii: »[w]hat our multilayered oppression does not explain are the ways in which we have created and maintained our own intellectual traditions as Black women, without either the recognition or the support of white-male society.«

23 Harris (2010), 140: »It takes work to recover womanist stories […] moving through the depths of survival accounts, slave narratives […] which unleash the insights of women of the past for the sake of women living in the present, is hard work.«

24 Kwok (2015), 64: »[…] perceived backwardness, illiteracy, and promiscuity of native women were contrasted with the Victorian ideals of womanhood, such as education, hygiene, and sexual restraint«.

25 Yeğenoğlu (2015), 84: »the essence of the Orient«.

26 Kwok (2015), 64: »footbinding, polygamy, sati, and veiled women«.

27 Grosz (1994), x, zitiert nach Yeğenoğlu (2015), 91: »always already marked, inscribed, and engraved by social pressures«.

28 Wonhee (2006), 20.

29 Grey (2016), 13: »suffer discrimination through caste, class and gender«.

30 Samuel (2009), 145.

31 Samuel (2009), 3: »Indian feminism… tends to represent the interests and concerns of upper-caste women.«

32 Samuel (2009), 3: »failing to create spaces for their clear voices to be heard«.

33 Grey (2016), 101: »degradation […] by Brahminical culture, patriarchal norms, her own menfolk and grinding poverty«.

34 Park (2019), 1: »broad alliance of laborers, students, intellectuals, religious activities, and oppositional politicians«.

35 Park (1993), 10, zitiert nach Wonhee (2006), 20: »critical wound of the heart generated by unjust psychosomatic repression, as well as by social, political, economic, and cultural oppression«.

36 Wonhee (2006), 115: »This unravelling requires an entry into the Third Space of hybridity«.

37 Bhabha (2015), ix, xii, kursiv im Original: »Hybridity is a form of incipient critique; it does not come as a force from ›outside‹ [… but] works with, and within, the cultural design of the present to reshape our understanding.«

38 Vgl. Harris (2010), 143–144.

39 Harris (2010), 149: »Womanist religious thought is changing. We can no longer hold on to the old categories that decide who is in and who is out. If we silence each other’s voices, we silence ourselves.«

40 Werbner/Modood (2015), xvi: »global interaction among prior strangers«.

41 Werbner/Modood (2015), xvi, kursiv im Original: »can also mobilise for action«.

42 Yuval-Davis (2015), 201: »inadvertently collude with authoritarian fundamentalist leaders who claim to represent the true ›essence‹ of their collectivity’s culture and religion, and have high on their agenda the control of women and their behaviour«.

43 Yuval-Davis (2015), 202: »a fixed reality that has to be discovered and then changed, rather than a reality which is being created and re-created through practice and discourse«.