Titlebook: Gendering Religion and Politics; Untangling Moderniti Hanna Herzog,Ann Braude Book 2009 Palgrave Macmillan, a division of Nature America In

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Introduction shifts in theories of modernity and the growing body of studies on gender and religion. The book focuses particularly on Muslim, Christian, and Jewish women of diverse nationalities as they engage in politics while constructing and navigating modernity.

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From the Moabite Ruth to Norly the Filipino: Intermarriage and Conversion in the Jewish Nation Stateof all marriages (The Jewish People Policy Planning Institute 2006: 11). Most interreligious families in Israel are those in which both spouses are immigrants from the former Soviet Union.’ However, some of them are comprised of a native Jewish-Israeli and a non-Jewish immigrant, and thus are intern

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“Subway Women” and the American Near East Relief in Anatolia, 1919–1924iewed mainly as a history of nongovernmental organizations (NGOs) (Iriye 1999: 425). While NGOs became part of the research mainstream in certain areas, mostly among social scientists, historians have been slow to make use of the literature and use it in their writings on the history of the twentiet

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Global Sisterhood: Transnational Perspectives on Gender and Religionisters in Dernbach, a little village in the Westerwald, one of the poorest regions in Germany. This letter gives an impression of her various feelings of sadness and pain after she had accompanied eight of her sisters to the harbor and had bidden them farewell before they set sail for America. Kaspe

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Feminism, Democracy, and Empire: Islam and the War on Terrorn extensively documented and well-argued for some time now.. For many of us raised in this critical tradition, it is therefore surprising to witness the older colonialist discourse on women being reen-acted in new genres of feminist literature today, with the explicit aim of justifying the U.S. war

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Patriarchal Ecumenism, Feminism, and Women’s Religious Experiences in Costa Ricaxpresses something that I heard in one way or another in most—if not all—interviews: that the Virgin Mary is both like me (another woman) and unlike me (different). I have earlier called this interplay of identification with and differentiation from Mary in women’s devotion to her the “both-and char