This thesis is a study of the feminist dimension of Freethought in nineteenth-century Britain, and the part played by freethinking critiques of Christianity in the Victorian women's movement. `Infidel feminists' saw religion, specifically Christianity, as the root of women's oppression and equated female emancipation with liberation from the bonds of superstition. This distinctive brand of feminism was advocated by the Freethought movement as part of its wider agenda to rid society of false and repressive belief-systems through the critique of orthodox religion. Organised Freethought was home to a small number of prominent female activists who developed and promoted this `Freethinking feminism'. For these women the rejection of religion encouraged and shaped support for women's rights. Freethinkers' commitment to moral autonomy, free speech and the democratic dissemination of knowledge, their rejection of God-given notions of sexual difference and their critique of the Christian institution of marriage, provided powerful intellectual tools with which to challenge dominant and oppressive attitudes to womanhood. Infidel feminists criticised, engaged with and contributed to the wider women's movement. It is therefore argued that although nineteenth-century feminism was predominantly Christian, it was built around religious controversy and contestation rather than a unified adherence to a particular set of religious values. The argument presented has important implications for existing scholarship on both feminism and secularisation. It is the first in-depth study of Freethinking feminism, which has been almost entirely neglected in histories of First Wave feminism. A fuller understanding of the important role played by the `infidel feminists' enables us to identify a more continuous feminist tradition throughout the century, connecting the more `radical' Owenite feminists of the 1830s and 40s with the more `respectable' post-1850 women's movement. By showing how Freethinking feminism developed not only in opposition to, but also in dialogue with, Christian debates on women, the thesis contributes to current rethinking of the `religious'/`secular', distinction, demonstrating that these categories should be viewed as interdependent rather than merely oppositional. As the thesis shows, the Christian faith, against which infidel feminists campaigned so vigorously, fundamentally structured their Secularist commitments.

Religion, both indigenous and colonial, is an important aspect of Samoa’s cultural legacy.  This thesis examines aspects of the religious lives of Samoan women as shaped by that legacy.  Using data gained during fieldwork, along with historical and cultural insights, I have shown how religion in Samoa can both empower and constrain Samoan women.  To inform this study I have used feminist methodologies and have suggested that a feminist theory of religion, which acknowledges human agency, is necessary so that the complex reality of women’s religious lives can be examined more sympathetically.  Through an interdisciplinary approach, this study seeks to demonstrate that Samoan women have created meaningful religious spaces for themselves, despite the fact that limitations do exist within the various religious and cultural milieu of Samoa. The religious environment in Samoa is heterogeneous despite claims to the contrary.  The religions/denominations selected for study demonstrate that heterogeneity, these are; the vestiges of the Samoan indigenous religion; the Congregationalist, Methodist, Catholic and Charismatic Christian Churches; the Church of Jesus Christ of Latter Day Saints and the Bahá’í Faith.  Individual chapters discuss specific aspects of the religion/denomination as highlighted by Samoan women.

In formal statements, the international organization Youth With A Mission (YWAM) clearly endorses female leaders. In YWAM Germany, however, women are underrepresented in leadership positions. This dissertation seeks to explain this dearth, especially in terms of the role played by Scripture. By means of interviews with leaders in YWAM Germany, possible answers were explored. Surprising for an evangelical organization, the interpretation of Scripture proved not to be a significant factor. Other factors that emerged are church background, the lack of female role models, lower self-confidence of women, and the role of incumbent leadership. The latter appeared to be the most crucial factor, since incumbent leaders, mostly men, select and appoint new leaders. It is likely that in this they are influenced by stereotypical conceptions of the leader as male and inclined to prefer those like themselves. / Systematic Theology & Theological Ethics / M. Th. (Theological Ethics)

In formal statements, the international organization Youth With A Mission (YWAM) clearly endorses female leaders. In YWAM Germany, however, women are underrepresented in leadership positions. This dissertation seeks to explain this dearth, especially in terms of the role played by Scripture. By means of interviews with leaders in YWAM Germany, possible answers were explored. Surprising for an evangelical organization, the interpretation of Scripture proved not to be a significant factor. Other factors that emerged are church background, the lack of female role models, lower self-confidence of women, and the role of incumbent leadership. The latter appeared to be the most crucial factor, since incumbent leaders, mostly men, select and appoint new leaders. It is likely that in this they are influenced by stereotypical conceptions of the leader as male and inclined to prefer those like themselves. / Philosophy, Practical and Systematic Theology / M. Th. (Theological Ethics)