Transforming the Master Narrative: How Women Shift the Religious Subject

Lawless, Elaine J.

doi:10.1353/fro.2003.0019

Cited by 10 publications

(11 citation statements)

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“…Such master narratives may include widely-accepted accounts of historical events (Huggins, 1991;Weigelin-Schwiedrzik, 2006), gendered role expectations (Lawless, 2003), and even the generally accepted authority of scientific knowledge (Lyotard, 1984). We also find parallels with such a conceptualization and Victor Turner's notion of "root paradigm" which describes generalized understandings that orient action by validating social behaviors and beliefs.…”

Section: Introductionmentioning

confidence: 66%

Narrative inversion as a tactical framing device

Acevedo

Ordner²,

Thompson³

2010

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This paper will draw from recent work in the study of counter-narratives and will apply a sociologically informed perspective to the empirical analysis of discourse. By focusing on the Black Nationalist group The Nation of Islam (NOI) this article will introduce the counter-narrative strategy of "narrative inversion. " Based on discursive analysis of textual materials from early NOI speeches, recordings, and writings, we hope to show how the NOI employed a specific framing tactic of inverting American and Judeo-Christian master narratives to create a powerful ideological schema for attracting potential members. Our analysis demonstrates that early organizers of the NOI created counter-narratives by positioning themselves in direct opposition to the pervasive master narrative of white superiority. We will compare the NOI's countering strategy to that of Martin Luther King's moderate civil rights movement and show how the NOI was also able to capitalize on the more restrained messages of racial integration, non-violent protest, and racial reconciliation emanating from the moderate civil rights movement. The discursive process of inverting more moderate messages explains, to a great extent, the movement's early success as a radical alternative to the mainstream civil rights movement.

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Section: Introductionmentioning

confidence: 66%

Narrative inversion as a tactical framing device

Acevedo

Ordner²,

Thompson³

2010

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“…Like other researchers (Brasher, 1998;Fraser, 2004;Goldsmith, 1989;Griffith, 1997;Lawless, 2003), Nadar noted the paradox that oppressive aspects of Pentecostalism were often coupled with positive, often ecstatic spiritual experiences. She stated, 'the women themselves report that they are the happiest when they are in church, since the ecstatic experience provides a form of escape for a little while, from the reality of their oppression' (p. 362).…”

Section: Pentecostalism and Women In Africamentioning

confidence: 79%

“…Field research exploring the experiences of white Pentecostal women in rural Indiana identified women's dominant participation in worship services (Lawless, 2003). Lawless observed that women's highly emotional participation was often attributed to the Holy Spirit, while testimonials reflected more conscious, controlled expressions of faith.…”

Section: Pentecostalism and Women In The Usamentioning

confidence: 99%

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Culture, social relationships and self-perceptions of Pentecostal women

Tangenberg

2007

International Social Work

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English Women dominate Pentecostal worship internationally and are particularly affected by the religious, social and economic consequences of the Pentecostal movement. Drawing from cross-cultural ethnographic studies, this article describes ways Pentecostalism influences women's self-perceptions and social relationships. Discussion of social work implications addresses individual and community practice issues. French Les répercussions religieuses, sociales et économiques du mouvement pentecotiste ont particulièrement affectéles femmes, qui sont en nombre majoritaire dans ce mouvement, à l'échelle internationale. S'appuyant sur des études ethnographiques interculturelles, cette étude décrit la façon dont la participation des femmes au mouvement pentecotiste affecte leur perception de soi et leurs relations sociales. Les discussions sur les implications du travail social portent notamment sur l'attention à la vision du monde, les attentes économiques, la violence conjugale et la coopération. Spanish Las consecuencias religiosas, sociales y económicas del movimiento pentecostal han afectado a las mujeres de una forma especial, ya que internacionalmente ellas dominan los servicios religiosos. Partiendo de estudios etnográficos interculturales, se describe de quéforma la participación pentecostal afecta las auto-percepciones y relaciones sociales de las mujeres. Las implicaciones para el trabajo social incluyen atención a la cosmovisión, expectativas económicas, maltrato marital, y colaboración.

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“…When examining the abundant literature on gender and religion ( Campiche 1996;Voyé 1996;Eiesland 1997;Lawless 2003;Mate 2002;Hallum 2003;Fancello 2005;Sackey 2006), I realize that, in the studies focusing on religious women's experiences, men appear not so much as dynamic subjects but as a given, an unchanged and independent variable always holding the same role in different gender scenarios, in particular that of the oppressor. It is precisely this fixed, reductive aspect of this description of religious masculinities that fostered me to investigate this field.…”

Section: Introductionmentioning

confidence: 99%

The Pentecostal reworking of male identities in Brussels: producing moral masculinities

Maskens¹

2015

etnografica

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vol. 19 (2) | 2015Inclui dossiê "Masculinities in times of uncertainty and change"The Pentecostal reworking of male identities in Brussels: producing moral masculinities The text is a facsimile of the print edition. Reconfigurações pentecostais de identidades masculinas em Bruxelas: a produção de masculinidades morais © CRIAThe Pentecostal reworking of male identities in Brussels: producing moral masculinities Maïté MaskensAddressing the paradoxes of gender in Pentecostal churches attended by converts of African or Latin-American origin in Brussels, it is argued that religious and migratory experiences are intimately intermingled in these spaces and that, in most cases, the geographical shift experienced by male believers has led to questions regarding their "traditional" masculinity. Their capacity to hold the role of breadwinner has often been undermined and they experience a kind of vulnerability against which religious gendered ideology often provides assurance and self-esteem by affirming men as heads of the religious space and chiefs of the household unit. Pentecostal masculinity, although adhering to a model of hegemonic patriarchal masculinity regarding the sexual division of domestic tasks, the recognition of men's formal authority, and an exclusive focus on young women as the purity "capital" of churches, also reveals significant ruptures with that model: religious discourse values domestic involvement, sensibility and gentleness, encouraged and valorised as masculine characteristics. This hybrid posture of Pentecostal masculinity appears as a contrasted gender repertoire allowing men of the church to oscillate between various identifications and social locations according to specific situations and different contexts of enunciation.KEYWORDS: masculinity, Pentecostal churches, migration, agency, gender, hegemonic masculinity.Reconfigurações pentecostais de identidades masculinas em Bruxelas: a produção de masculinidades morais  O artigo trata os paradoxos de género nas igrejas pentecostais com fiéis africanos e latino-americanos em Bruxelas, argumentando que as experiências migratória e religiosa estão intimamente ligadas nestes espaços e que, na maioria dos casos, a mudança geográfica vivida pelos homens crentes conduziu a que questionassem a sua masculinidade "tradicional". Estes homens veem muitas vezes ameaçada a sua capacidade para assegurar o sustento da família e experimentam por isso alguma vulnerabilidade, que a ideologia de género da sua religião contraria dando-lhes maior segurança e autoestima, ao afirmá-los como dirigentes do espaço religioso e chefes de família. Se bem que a masculinidade pentecostal adira a um modelo de masculinidade patriarcal hegemónica no que respeita à divisão sexual das tarefas domésticas, ao reconhecimento da autoridade formal dos homens e à visão das jovens mulheres como detendo a exclusividade do capital de "pureza" destas igrejas, ela revela também ruturas significativas relativamente a esse modelo: o discurso religioso valoriza o envolvimento domés-tico, a sen...

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Transforming the Master Narrative: How Women Shift the Religious Subject

Cited by 10 publications

References 4 publications

Narrative inversion as a tactical framing device

Narrative inversion as a tactical framing device

Culture, social relationships and self-perceptions of Pentecostal women

The Pentecostal reworking of male identities in Brussels: producing moral masculinities

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