Thesis (doctoral)--Universität, Hannover, 2007. / Includes bibliographical references.

One of the presuppositions of the present research is that readers and their contexts play a significant role in the interpretation of biblical texts. The key text of this thesis is Proverbs 31: 10-31 and the main readers are African women in a kyriarchal South African (Northern Sotho) context. Given their context of a multiplicity of oppressive forces ( racism, sexism, classism and African culture), how can these women read Proverbs 31: 10-31 appropriately with a view to their liberation? The researcher proposes a new woman's liberationist perspective, a Bosadi perspective, a perspective committed amongst others, to the African-ness of the African woman in South Africa. The question is: If Proverbs 31:10-31 is read from a Bosadi (Womanhood) perspective, how will the Northern Sotho women in a South African context find the text - a text emerging from a kyriarchal Hebraic culture? Will they find it to be oppressive or liberative or will it be found to be containing both elements? The present researcher, like many reformist women liberation biblical scholars (cf some feminists and womanists ), argues that though the Bible emerged from patriarchal cultures, and contains elements oppressive to women, it also has liberative elements. Through the use of socio-critical hermeneutics, reception criticism and historical-criticism, evidence supporting this came to light as the present researcher re-read Proverbs 31:10-31 from a Bosadi critical perspective. It is therefore argued that when the Bible was used by the previous proponents of apartheid to subordinate people of other races, Black Theologians re-read the Bible from a Black perspective and used it for the racial liberation of Black South Africans. Likewise, an average South African woman, particularly an African woman, is basically a victim of male interpreters who use the Bible to subordinate women. It is the task of all African women to take the responsibility upon themselves to use appropriate tools in re-reading the Bible in order to discover that the Bible does not only alienate them, it is also the liberating word; the word which makes more sense to them because of their relationship with the Word which became flesh (Jn 1:1). / D. Litt. et Phil. (Biblical Studies)

Among the British evangelicals of her day, Charlotte Elizabeth Browne Phelan Tonna was one of the most popular. She was an Anglican Evangelical Progressive who through her works of fiction, poetry, tracts, travel accounts, and essays dealing with theology, politics and social criticism convinced fellow evangelicals to get actively involved in the issues that concerned her.

Made available in DSpace on 2016-04-25T19:20:45Z (GMT). No. of bitstreams: 1 Teresinha F L Matos.pdf: 1812505 bytes, checksum: 6816d296242bd938be24e34c26736f54 (MD5) Previous issue date: 2007-04-18 / This dissertation presents the results of a research conducted in the Tijuco Preto neighborhood in the city of Vargem Grande Paulista, in the Metropolitan Region of São Paulo. The primary data source consists of interviews with six women. All are converts from Catholicism to Pentecostalism, and all are housekeepers with additional duties on small local farms. They take care of these properties for the owners, that don´t live there. The work focuses on issues of religious transit in this small community. It addresses the following questions: Why did these women switch religions? What did they find in their new religion? What has altered in these "converted" women's lives, as a result of this religious transition? The number of Pentecostals churches built in this suburban area illustrates the more general prominence of religious transit. Tijuco Preto, for example, has Neo-pentecostal churches such as Rebirth in Christ (Renascer em Cristo). Findings indicate that these housekeepers motivations for transiting to a new religion were, in general, health problems, i.e., theirs and those of their children and husbands. The ailments concerned can be physical or psychological. Other factors contributing to the change of religion include their husbands' behavior and the perceived characteristics of the Catholic Church, which, according to the housekeepers, has its door always closed. Problems related to the infrastructure of suburban neighborhoods contributed to the isolation and suffering of these women. Tijuco Preto is divided in the middle by Estrada de Caucaia and is administrated by the cities of Cotia and Vargem Grande Paulista. This administrative division exacerbates the difficulties of the local population, especially in terms of medical assistance, transportation and public school facilities. From the perspective of these women who felt abandoned by the public government and by the Catholic Church, conversion from Catholicism to Pentecostalism ends their suffering. These women insist that dedication to the new religion, with its concomitant more orderly life (without the use of alcohol or tobacco) has transformed their lives: they now feel happy and victorious. With this life change of, the housekeepers have increased economic access to properties such as their own house or land or a car. The religion also helps them to confront without fear daily problems such as unemployment, lack of transportation and scarcity of medical assistance. The Pentecostal protection network fills gaps left by the government / Esta dissertação apresenta resultado de pesquisa realizada no bairro do Tijuco Preto, município de Vargem Grande Paulista, na Região Metropolitana de São Paulo. Foram entrevistadas seis mulheres convertidas do catolicismo para o pentecostalismo, todas elas caseiras em chácaras do bairro. O trabalho discute a problemática do trânsito religioso na pequena localidade e responder às seguintes questões: Por que elas mudaram de religião? O que elas encontraram nessa nova religião? O que muda na vida dessas mulheres "convertidas"? O trânsito religioso pode ser percebido pelo número de igrejas pentecostais que se instalam no bairro periférico. O pequeno Tijuco Preto, inclusive, já conta com unidades das igrejas neopentecostais, como a Renascer em Cristo. Os motivos que levaram essas caseiras a transitar para uma nova religião foram em geral problemas de saúde dos filhos, do marido e delas próprias. Essas doenças podiam ser de ordem física e psicológica. Colaborou para a mudança de religião o comportamento dos maridos e a própria ausência da igreja católica que, segundo as caseiras, está sempre com as portas fechadas. Os problemas de infra-estrutura do bairro periférico também contribuíram para o isolamento e sofrimento dessas mulheres. Dividido ao meio pela Estrada de Caucaia, o Tijuco Preto é administrado pelos municípios de Cotia e Vargem Grande Paulista. Essa divisão administrativa agrava as dificuldades da população local que tem atendimento hospitalar, transporte e ensino público precários. Na visão dessas mulheres, que se sentiam abandonadas pelos poderes públicos e pela igreja católica, a conversão do catolicismo ao pentecostalismo termina com seu sofrimento. A vida mais regrada, sem álcool ou cigarro, e a dedicação à nova religião transformam suas vidas. Elas passam a se sentir mulheres felizes e vitoriosas, conforme não se cansam de repetir. Com a mudança de vida, as caseiras têm acesso a bens como casa própria (ou compra de terreno) e carro. A religião também as ajuda a enfrentar sem medo os problemas de seu cotidiano, como desemprego, carência de transporte e de atendimento médico. Como? A rede de proteção pentecostal supre as lacunas deixadas pelo Estado

Thesis (Ph. D.)--Lehigh University, 2003. / Includes vita. Includes bibliographical references (leaves 183-199).

Not available / text

This research is a study in systematic theology with strong implications on the biblical doctrine of anthropology for women. Having said this, it needs to be made clear that it was not the intention of this research to deal with the traditional abstract of theology in all its details. The doctrine however is alluded to, from the perspective of African Women's Theology, in that the research builds upon women's experiences, and looks at them in the light of what the researcher sees as God-given dignity for all humanity including women, from the time of creation. It is from this perspective that the researcher approached her synthesis and the basis of such analysis is multi-disciplinary. The people under study are that of the Mashangana (va-Hlengwe) and the (ya-Karangd) who inhabit South-East Zimbabwe. Special emphasis was placed on the situation of women in this area. Chapter 1 presents the motivation for the study, namely, the invisibility of women in positions of leadership responsibilities in the Church and in the public sector. The chapter seeks to investigate the causes of this imbalance and discusses the thesis of this study that women are capable of leading, but are prevented from doing so due to cultural and theological factors. The methodology and theoretical frame of reference used is also discussed in this chapter. Chapter 2 examines briefly the background information about the people under study, and related issues of geography, culture, Christianisation and civilisation. It should however be mentioned that this study has no intention of giving a detailed history of Zimbabwe and its people. Other scholars, including, Ranger, T.O. (1967; 1970); Daneel, M. L. (1971); Murphree, W. M. and Cheater, G. (eds.) (1975); Dachs, J. A. (ed.) (1973) provide adequate information in this regard. This study provides only the basic background on those aspects that are essential for purposes of this present study; consequently, the background that is given is designed to set the stage for a deeper understanding of life in South-East Zimbabwe. Chapter 3 investigates the contribution of Christianity and modernisation in shaping the identity of women. This is done in order to provide a further foundation upon which the interviews with the women and men of South-East Zimbabwe are presented. Chapter 4 begins the analysis of responses from the interviews with the people under study. From this chapter the causes of the problem become identifiable and levels of women's awareness begin to show, as analysis of the responses is undertaken. Chapter 5 continues with the analysis analyses of the responses of the interviews on the effects and influence of Christianity and western civilisation upon women, including, education, political and socio-economics. Chapter 6 is the last of the three chapters that deal specifically with the analysis of the field research, and deals in particular with the responses on the question of leadership, Church and culture as it relates to women. The limited number of women in leadership is brought out in particular from the interviews. Chapter 7 reviews African Women's Theology as a possible instrument of liberation. The goals and aspirations of the Circle of Concerned African Women Theologians are examined as a means of providing hope for the women of South- East Zimbabwe. Chapter 8 investigates empowerment as a way forward. It discusses the empowerment of women through both Church and society. Suggestions are made as to how empowerment can be implemented. Women themselves are challenged to take action. Chapter 9 is a summary of the entire research and a challenge to the women of South-East Zimbabwe to stand up and boldly claim their humanity and dignity and to exercise their God-given responsibilities. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

This study analyses the role and influence of rural Khmer women on their families and society, focusing on their formation of religious identity. Based on literature research, the role and influence of Khmer women is examined from the perspectives of history, the belief systems that shape Cambodian culture and thinking, and Cambodian social structure. The findings show that although very few Cambodian women are in high leadership positions, they do have considerable influence, particularly within the household and extended family. Along the lines of their natural relationships they have many opportunities to influence the formation of religious identity, through sharing their lives and faith in words and deeds with the people around them. A model based on Bible storying is proposed as a suitable strategy to strengthen the natural influence of rural Khmer women on forming religious identity and use it intentionally for the spreading of the gospel in Cambodia. / Research Institute for Theology and Religion / M. Th. (Missiology)

One of the presuppositions of the present research is that readers and their contexts play a significant role in the interpretation of biblical texts. The key text of this thesis is Proverbs 31: 10-31 and the main readers are African women in a kyriarchal South African (Northern Sotho) context. Given their context of a multiplicity of oppressive forces ( racism, sexism, classism and African culture), how can these women read Proverbs 31: 10-31 appropriately with a view to their liberation? The researcher proposes a new woman's liberationist perspective, a Bosadi perspective, a perspective committed amongst others, to the African-ness of the African woman in South Africa. The question is: If Proverbs 31:10-31 is read from a Bosadi (Womanhood) perspective, how will the Northern Sotho women in a South African context find the text - a text emerging from a kyriarchal Hebraic culture? Will they find it to be oppressive or liberative or will it be found to be containing both elements? The present researcher, like many reformist women liberation biblical scholars (cf some feminists and womanists ), argues that though the Bible emerged from patriarchal cultures, and contains elements oppressive to women, it also has liberative elements. Through the use of socio-critical hermeneutics, reception criticism and historical-criticism, evidence supporting this came to light as the present researcher re-read Proverbs 31:10-31 from a Bosadi critical perspective. It is therefore argued that when the Bible was used by the previous proponents of apartheid to subordinate people of other races, Black Theologians re-read the Bible from a Black perspective and used it for the racial liberation of Black South Africans. Likewise, an average South African woman, particularly an African woman, is basically a victim of male interpreters who use the Bible to subordinate women. It is the task of all African women to take the responsibility upon themselves to use appropriate tools in re-reading the Bible in order to discover that the Bible does not only alienate them, it is also the liberating word; the word which makes more sense to them because of their relationship with the Word which became flesh (Jn 1:1). / D. Litt. et Phil. (Biblical Studies)

Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The study investigates the social and religious roles of women in Ancient Israel. The thesis comprises of four parts. Chapter 1 focuses on the role of women in an anthropological perspective. We take a look at how women were perceived within the pre-industrial communities. Israel did not live in a vacuum but was part and parcel of the ancient Near Eastern cultural world. Chapter 2 therefore focuses on the role of women in Egyptian and Assyrio-Babylonian cultures. Her social, economic, political and religious roles are under investigation. In Chapter 3 the focus shifts to the role of women within the social organisation. A short overview with a few examples demonstrates where the role of women expands beyond that of social organisation. This role, which could be described as a "political function", was only allocated to a few privileged women. Chapter 4 deals with the religious role of the Israelite women. This chapter forms the other focus point of the study. The religious activities of women within the official, popular and familiy religious spheres are examined. Chapter 5 presents a brief summary of the main conclusions of the study. / AFRIKAANSE OPSOMMING: In hierdie studie word ondersoek ingestel na die sosiale en religieuse rol van die vrou in Oud-Israel. Die tesis bestaan uit vier dele: In Hoofstuk I word aandag gegee aan die rol van die vrou in antropologiese perspektief. Hier word nagegaan hoe die vrou gesien is in pre-industriële gemeenskappe. Omdat Israel nie in 'n vakuum geleef het nie, maar 'n integrale deel van die ou Nabye Oosterse kultuurwêreld was, word daar in Hoofstuk 2 op 'n oorsigtelike wyse op die plek van die vrou in die kulture van Egipte en Assirië- Babilonië gekonsentreer. In Hoofstuk 3 verskuif die fokus na Israel en word nagegaan watter rol die vrou in die sosiale organisasie gehad het. Daar word ook kortliks gekyk na voorbeelde waar die rol van die vrou wyer gestrek het as die engere familie kring. Hierdie rol, wat getipeer sou kon word as 'n tipe "politieke funksie", was egter net vir 'n paar vroue beskore. Hoofstuk 4 handel oor die religieuse rol van die vrou in Israel. Hierdie hoofstuk vorm die ander fokuspunt van die studie. Daar word gekyk na die aandeel van die vrou in die offisiële religie, die populêre religie en die familie-religie. In Hoofstuk 5 word die belangrikste bevindinge van die ondersoek kortliks saamgevat.