Att analysera och teoretisera kön och religion. Förslag till nytt religionsbegrepp
DOI:
https://doi.org/10.17192/mjr.2009.14.3467Keywords:
Geschlecherforschung, Religion, Definition, gender studiesAbstract
While specialists in gender studies often refer to religion they seldom have recourse to carefully conceived definitions of it. The problem of definition is explored here in terms of its plurality of expressions and interpretation, internal tensions and change, and similarities and relations which cross traditions which are often perceived as being separate and distinct. Myth and ritual are taken to be of central importance, both being understood as gendered and bodily constituted. Theoretical inspiration is drawn from Wittgenstein's understanding of meaning as being constituted contextually and bodily and thus inseparable from social life. In this persepctive, religious language is a more or less precise act whose meaning will differ depending on the context, agents and agendas involved. Specific arguments relating to meaning and action are also drawn from the work of M. Douglas and L. Bäckman, both of whom have deconstructed and discussed (post-)colonial conceptualizations of culture. Their elaboration of potentiality and change has been of special interest. In sum, religion is regarded as (1)a dynamic and ambiguous field of meanings that is continuously created and constituted through human interaction (2) always gendered (3)bodily expressed and constituted (4) composed of myth, ritual and time concepts (5) a cource of continuity as well as of change in present social interaction (6) transmitted and renewed through mytho-poets, and (7)subject to analysis in terms of power, with reference to social interaction, socioeconomic conditions and the wider context.
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Hermeneutics”: Arvind Sharma (red.) Methodology in Religious Studies. The Interface with Women’s Studies,
State University of New York Press, 2002.
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View”: Shaman Vol 13 Nos 1-2, 2005, s. :30, 36.
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View”: Shaman Vol 13 Nos 1-2, 2005.
xxxii. Louise Bäckman: ”The Noaidi and his Worldview: A Study of Saami Shamanism from a Historical Point of
View”: Shaman Vol 13 Nos 1-2, 2005, s. 33.
xxxiii. Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astiwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967
xxxiv. Claude Lévi-Strauss : “The Story of Asdiwal”: Edmund Leach (red.) The Structural Study of Myth and
Totemism, Tavistock Publications, 1967, s.7, min översättning.
xxxv. Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astidwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967, s. 60.
xxxvi. Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astidwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967, s. 57.
xxxvii.Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astidwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967, s. 62, min översättning.
xxxviii.Jämför Anna Lydia Svalastog: Det var ikke meningen ... Om konstruksjon av kjønn ved abortinngrep, et
feministteoretisk bidrag, Uppsala universitet, 1998.
xxxix. Ludwig Wittgenstein: Filosofiske undersökelser, Pax Forlag A/S, 1997 (1953), § 116; § 122; § 129-132.
xl. För en diskussion av hermeneutik se Elisabeth Schüssler Fiorenza: “Method in Women’s Studies in Religion: A
Critical Feminist Hermeneutics”: Arvind Sharma (red.) Methodology in Religious Studies. The Interface with
Women’s Studies, State University of New York Press, 2002:163ff. Både Paul Ricoeur och semiotiken är
teoretiska fundament som nyttjats i feministisk religionsvetenskaplig forskning, se t. ex. Caroline Walker
Bynum: “Introduction: The complexity of Symbols”: Caroline Walker Bynum, Stevan Harrell och Paula
Richman (red.), Gender and religion: On the Complexity of Symbols, Boston: Bacon Press, 1986. Ludwig
Wittgensteins fokus på delade praktiker och kontext gör språk till mer än skriftliga och muntliga texter med
intertextuella referenser. Hos Wittgenstein förstås språk med utgångspunkt i ”språkhandlingar”, både det sagda
och osagda i en specifik situation, dvs. han vidgar fältet för vad en betydelseskapande process kan sägas
innehålla och vara, Ludwig Wittgenstein: Filosofiske undersökelser, Pax Forlag A/S, 1997 (1953), § 241, § 41,
§51.
xli. T eks Ludwig Wittgenstein: Filosofiske undersökelser, Pax Forlag A/S, 1997 (1953), §§ 171-179.
ii. Stort tack till Emma Landström och Liselotte Frisk som språkgranskat texten.
iii. Darlene M. Juschka (red.): Feminism in the Study of Religion. A Reader, Continuum, 2001. Ursula King (red.):
Religion and Gender, Blackwell, 2000. M. Rita Gross: Feminism and Religion. An Introduction, Bacon Press,
1996. C. W. Bynum et al (red.): Gender and religion: On the Complexity of Symbols, Bacon Press, 1986.
iv. Arvind Sharma (red): Women in world religions, State of New York Press, 1987.
v. Ludwig Wittgenstein: Filosofiske undersökelser, Pax Forlag A/S, 1997 (1953), §570.
vi. Denise Lardner Carmody: Women and World Religions, The Parthenon Press, 1979, kap. 1 och 7. Rachel
MacLean: “Gender in the archaeology of world religion?”: Timothy Insoll (red.) Archaeology and World
Religion, Routledge, 2001.
vii. Denise Lardner Carmody: Women and World Religions, The Parthenon Press, 1979, kap. 1 och 7. .
viii. K. Katherine Young: “Introduction”: Arvind Sharma (red.) Women in World Religions, State University of New
York Press, 1987. Jämför Evelyn Fox Keller: Reflections on Gender and Science, Yale University Press, 1985.
ix. K. Katherine Young: “Introduction”: Arvind Sharma (red.) Women in World Religions, State University of New
York Press, 1987, s. 11, min översättning.
x. K. Katherine Young: “Introduction”: Arvind Sharma (red.) Women in World Religions, State University of New
York Press, 1987, s.14, min översättning.
xi. Caroline Walker Bynum: “Introduction: The complexity of Symbols”: Caroline Walker Bynum, Stevan Harrell
och Paula Richman (red.), Gender and religion: On the Complexity of Symbols, Bacon Press, 1986, s. 16, min
översättning.
xii. M. F. Bendarowski citerad i Cathrine Wessinger (red.): Women’s leadership in Marginal Religions: explorations
outside the mainstream, University of Illinois Press, 1993, s. 2-3, min översättning.
xiii. Cathrine Wessinger (red.): Women’s leadership in Marginal Religions: explorations outside the mainstream,
University of Illinois Press, 1993.
xiv. M. Rita Gross: “Tribal Religions: Aboriginal Australia”: Arvind Sharma (red.) Women in World Religions, State
University of New York Press, 1987. Emile Durkheim: The Elementary Forms of Religious Life. A new
translation by Karen E. Fields, The Free Press, 1995 (1912).
xv. Caroline Walker Bynum: “Introduction: The complexity of Symbols”: Caroline Walker Bynum, Stevan Harrell
och Paula Richman (red.), Gender and religion: On the Complexity of Symbols, Bacon Press, 1986.
xvi. Fiona Bowie: The Anthropology of Religion, Blackwell Publishers, 2000, s. 23. Daniel L. Pals: Seven Theories
of Religion, Oxford University Press, 1996. William E. Paden: Religious Worlds. The Comparative Study of
Religion, Beacon Press, 1994.
xvii. Clifford Geertz: The Interpretation of Cultures, Basic Books, Inc., Publishers, 1973, s. 4, min översättning.
xviii. Peter Beyer: Religion and globalization, Sage, 1994.
xix. Ninian Smart: The World’s Religions, Cambridge University Press,1989, s. 10ff.
xx. Fiona Bowie: The Anthropology of Religion, Blackwell Publishers, 2000, s.25.
xxi. B. C. Wilson: ”From the lexical to the plythetic: A brief history of the definition of religion”: Thomas A.
Idinopulos och Brian C. Wilson (red.) What is religion? Origins, Definitions, & Explanations, Brill, 1998.
xxii. Constance A. Jones: ”Feminist Research in the Sociology of Religion”: Arvind Sharma (red.) Methodology in
Religious Studies. The interface with Women’s Studies, State university of New York Press, 2002, s. 78-81.
xxiii. Cathrine Wessinger (red.): Women’s leadership in Marginal Religions: explorations outside the mainstream,
University of Illinois Press, 1993.
xxiv. Ninna Edgardh Beckman: Feminism och liturgi: en ecklesiologisk studie, Verbum, 2001. Anne-Louise Eriksson:
The Meaning of Gender in Theology. Problems and Possibilities, Acta Universitatis Upsaliensis. Uppsala
Women’s Studies. A: Women in Religion:6. Almqvist & Wiksell International, 1995.
xxv. Linda Tuhiwai Smith: Decolonizing Methodologies. Research and Indigenous Peoples, University of Otago
Press, 1999. Se också Gayatri Chakravorty Spivak: A Critique of Postcolonial Reasoni. Towards a History of the
Vanishing Present, Harvard University Press, 1999.
xxvi. Linda Tuhiwai Smith: Decolonizing Methodologies. Research and Indigenous Peoples, University of Otago
Press, 1999, s.24, 46. Se också Louise Bäckman: ”Female: divine and human: a study of the position of the
woman in religion and society in northern Eurasia”: Åke Hultkrantz och Örnulf Vorren (red.) The Hunters: Their
Culture and Way of Life, Tromsö museum, 1982.
xxvii. Linda Tuhiwai Smith: Decolonizing Methodologies. Research and Indigenous Peoples, University of Otago
Press, 1999, s. 30-31
xxviii. Se också Elisabeth Schüssler Fiorenza: “Method in Women’s Studies in Religion: A Critical Feminist
Hermeneutics”: Arvind Sharma (red.) Methodology in Religious Studies. The Interface with Women’s Studies,
State University of New York Press, 2002.
xxix. Bäckmans egen formulering, samtal med Bäckman 2005. Louise Bäckman: ”The Noaidi and his Worldview: A
Study of Saami Shamanism from a Historical Point of View”: Shaman Vol 13 Nos 1-2, 2005.
xxx. Louise Bäckman: ”The Noaidi and his Worldview: A Study of Saami Shamanism from a Historical Point of
View”: Shaman Vol 13 Nos 1-2, 2005, s. :30, 36.
xxxi. Louise Bäckman: ”The Noaidi and his Worldview: A Study of Saami Shamanism from a Historical Point of
View”: Shaman Vol 13 Nos 1-2, 2005.
xxxii. Louise Bäckman: ”The Noaidi and his Worldview: A Study of Saami Shamanism from a Historical Point of
View”: Shaman Vol 13 Nos 1-2, 2005, s. 33.
xxxiii. Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astiwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967
xxxiv. Claude Lévi-Strauss : “The Story of Asdiwal”: Edmund Leach (red.) The Structural Study of Myth and
Totemism, Tavistock Publications, 1967, s.7, min översättning.
xxxv. Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astidwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967, s. 60.
xxxvi. Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astidwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967, s. 57.
xxxvii.Mary Douglas: “The Meaning of Myth, with special reference to ‘La Geste d’Astidwal”: Edmund Leach (red.),
The Structural Study of Myth and Totemism, Tavistock Publications, 1967, s. 62, min översättning.
xxxviii.Jämför Anna Lydia Svalastog: Det var ikke meningen ... Om konstruksjon av kjønn ved abortinngrep, et
feministteoretisk bidrag, Uppsala universitet, 1998.
xxxix. Ludwig Wittgenstein: Filosofiske undersökelser, Pax Forlag A/S, 1997 (1953), § 116; § 122; § 129-132.
xl. För en diskussion av hermeneutik se Elisabeth Schüssler Fiorenza: “Method in Women’s Studies in Religion: A
Critical Feminist Hermeneutics”: Arvind Sharma (red.) Methodology in Religious Studies. The Interface with
Women’s Studies, State University of New York Press, 2002:163ff. Både Paul Ricoeur och semiotiken är
teoretiska fundament som nyttjats i feministisk religionsvetenskaplig forskning, se t. ex. Caroline Walker
Bynum: “Introduction: The complexity of Symbols”: Caroline Walker Bynum, Stevan Harrell och Paula
Richman (red.), Gender and religion: On the Complexity of Symbols, Boston: Bacon Press, 1986. Ludwig
Wittgensteins fokus på delade praktiker och kontext gör språk till mer än skriftliga och muntliga texter med
intertextuella referenser. Hos Wittgenstein förstås språk med utgångspunkt i ”språkhandlingar”, både det sagda
och osagda i en specifik situation, dvs. han vidgar fältet för vad en betydelseskapande process kan sägas
innehålla och vara, Ludwig Wittgenstein: Filosofiske undersökelser, Pax Forlag A/S, 1997 (1953), § 241, § 41,
§51.
xli. T eks Ludwig Wittgenstein: Filosofiske undersökelser, Pax Forlag A/S, 1997 (1953), §§ 171-179.
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2015-04-28
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Svalastog, A. L. (2015). Att analysera och teoretisera kön och religion. Förslag till nytt religionsbegrepp. Marburg Journal of Religion, 14(1). https://doi.org/10.17192/mjr.2009.14.3467
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