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Relevant bibliographies by topics / Church work with women – Namibia

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Academic literature on the topic 'Church work with women – Namibia'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Church work with women – Namibia"

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Wiesner-Hanks, Merry E. "Women, Gender, and Church History." Church History 71, no. 3 (September 2002): 600–620. http://dx.doi.org/10.1017/s000964070013029x.

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As befits an article encouraging reflection, I would like to start with a personal anecdote. I recently heard a paper by a prominent literary scholar, which I thought would be an analysis of his encounter with a text. (I am familiar enough with current literary analysis to know that it would certainly not be an analysis of a text.) It turned out instead to be purely autobiographical. In talking about this later with a friend of mine from the Italian department, he told me that this was a new trend. As he put it: “We used to do Dante's life and works, then with New Criticism we did ‘the work,’ then with New Historicism we did Dante's works in their historical location, then with post-structuralism we did Dante and me, and now we just do me.’

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Cowser, Angela, and Sandra L. Barnes. "The Trinity – God, Federation, and Community: A Mixed-Methodological Analysis of Religion and Ethnicity among the Shack Dwellers Federation of Namibia." Journal of Sociological Research 11, no. 1 (January 20, 2020): 79. http://dx.doi.org/10.5296/jsr.v11i1.16387.

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How are religious involvement and community-mobilizing related for poor Namibian women? This mixed - methodological study examines the influence of ethnicity, attitudinal, and behavioral traits on religious affiliation and related experiences for 258 female members of the Shack Dwellers Federation of Namibia, a network of neighborhood-based savings groups that attempts to provide affordable housing and related infrastructure services to poor women. In addition to its practical benefits, we consider whether the Federation represents a proxy-church for members. We assess the following research questions: With which churches are Federation women affiliated? Do their ethnicities or views and decisions about the Federation affect their religious ties? Do results suggest that the Federation provides outcomes commonly associated with churches? Results based on statistical and content analyses illustrate differences in religious affiliation and experiential variations based on ethnicity as well as church-like benefits of Federation involvement.

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Kangwa, Jonathan. "Resilience and Equality in the Household of God: Peggy Mulambya Kabonde’s Search for Justice." Expository Times 131, no. 8 (October 15, 2019): 339–47. http://dx.doi.org/10.1177/0014524619883180.

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The World Council of Churches (WCC) commemorated its 70th anniversary in 2018. Over the years, the WCC has engaged with issues that affect women in the Church and society. It has challenged patriarchy in Church structures; calling for justice, partnership in mission and the ordination of women. The WCC initiated a decade of Churches in solidarity with women (1988 to 1998) to promote the visibility of women in the Church. Using storytelling as a heuristic tool and in the spirit of the WCC’s decade of Churches in solidarity with women, the present paper documents the life and work of the Rev. Dr. Peggy Mulambya Kabonde of the United Church of Zambia (UCZ). Firstly, a brief narrative of her life and work is presented. Secondly, her work and experience in the Church is analyzed in order to engage with the issues affecting women in ordained ministry in Africa and other parts of the world. The paper concludes by proposing a model of ecclesiology that embraces inclusivity and the equality of men and women in the Church.

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Landman, C. "Die susters van die broederkerk - 'n Verhaal van vrouens in die Morawiese kerk in Suid-Afrika." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 361–74. http://dx.doi.org/10.4102/ve.v16i2.457.

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The sisters of the Brethern Church. A story of women in the Moravian Church in South AfricaThe story of early women converts of the Moravian Church is told. It is argued that this church, since it commenced with missionary work in South Africa in 1737, showed a positive and reconstructive attitude towards women. Presently many so-called coloured women hold high positions in the ministry and moderamen of this church. It is therefore appropriate thatNelson Mandela called his Cape Town residence "Genadendal" in commemoration of the first Moravian mission slation in South Africa and the work done there for the past three cellluries in service of human dignity. As such it is also appropriate to dedicaTe this ankle to Carl Borchardt for his inclusive attitude towards women colleagues.

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Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (April 9, 2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.

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AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the work and ministry of one of those women who opened the door to the ordination of women in the Church of the Province of Uganda. In her response to the challenges of the time, Njangali not only refused the old definitions of women’s involvement in church ministry but also guided the whole church to rethink and renew its leadership policy.

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Pohorila, L. M. "Social doctrine of the Roman Catholic Church: the creative work of women." Ukrainian Religious Studies, no. 51 (September 15, 2009): 142–49. http://dx.doi.org/10.32420/2009.51.2089.

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The urgency of the issues discussed in the article is due to the fact that a person always stood and will be at the center of the interests of any religious structure, and especially if that structure is such an authoritative, powerful and influential Church as the Roman Catholic one. Today, centralized Catholicism presents its social position as a moral improvement of a person through cooperation with other people for the sake of a common and perfect future. The purpose of the article is to examine the social concept of Catholicism, which is pervaded by the ideas of providentialism. The latter is characteristic of considering the social development of mankind in accordance with God's plan. The crown of creation of the Most High is man (man and woman, regardless of gender), so "the Church implements her plan through man, but not in the abstract, but in a concrete, living, social dimension," - says Cardinal Joseph Goffner. Through the constant evangelization of humanity, the Church seeks to influence the improvement of human life and seeks to point to Christianity as a faithful way of life. But a world where the horrors of war have been replaced by the "war of civilizations," you will not call the "war of cultures" perfect. Nor can one see the great desire of mankind for moral development, spiritual perfection, but only the desire for the accumulation of material goods.

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McKitterick, Rosamond. "Women in the Ottonian Church: an Iconographic Perspective." Studies in Church History 27 (1990): 79–100. http://dx.doi.org/10.1017/s042420840001202x.

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Although the principal relationship observable in an early medieval manuscript illustration is that between the artist and his or her text, the interests of the reader, and in many cases the first owner or commissioner of an illustrated book, could to some degree determine the extent and the elaboration of the illustrations, and, possibly, aspects of the iconography. The incidence of women in the illustrations of Christian books of the Carolingian and Ottonian periods, therefore, is a potentially fruitful source for examining the attitudes towards women’s role in the Church in the early Middle Ages. It may be possible to see, firstly, whether the prominence of women in the New Testament, and in the Gospels in particular, is enhanced and elaborated in ninth- and tenth-century visual interpretations of these Christian texts, or, secondly, whether there are any other innovations in Carolingian or Ottonian illustrations which shed light on the religious work of women within the Church. But to what extent is this potential realized? Are omissions as significant as inclusions? Can we conclude much from the relative dearth of pictures of women in Carolingian books, as opposed to the greater number of women portrayed in Ottonian books? It is the purpose of this paper to examine this phenomenon and its context and thereby to suggest some preliminary explanations.

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Glanz, Judy L. "Exploration of Christian Women’s Vocational Ministry Leadership and Identity Formation in Evangelical Churches on the West Coast." Christian Education Journal: Research on Educational Ministry 17, no. 2 (May 11, 2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.

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This empirical research explores adult identity formation through work experiences, gaining insight into structures and practices which allow women to thrive in leadership within the evangelical church ministry context. This qualitative research explores adult identity formation and gender role stereotypes in leadership domains within the evangelical church context on the West Coast. Twenty-five ( n = 25) women in vocational church leadership, aged 25–71, revealed what impedes or contributes to female leadership adult identity formation. Key findings revealed women leaders thrive and gain identity strength through agency found in union with Christ; hold back identity components and skills available to church leadership teams to fit the male work context; contextual factors impact women’s well-being in leadership including assumptions and mindsets adverse to women leading; and lead pastors and supervisors’ beliefs about women in leadership are critical to healthy identity formation. Therefore, this research is an exploration of what experiences assist women leaders to thrive or not thrive in evangelical vocational leadership on the West Coast and how their identity in Christ empowers their leadership.

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Donovan, Mary Ann. "Women's Issues: An Agenda for the Church?" Horizons 14, no. 2 (1987): 283–95. http://dx.doi.org/10.1017/s0360966900037804.

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AbstractWhat does church membership mean for women? Texts like Galatians 3:27-28 imply equality; experience contradicts this. Underlying the controversy are assumptions about women's nature as women. Baptismal practice suggests women's equality but experience denies it. Part I examines experience: in lay ministry, in marriage, and as economically marginalized. Turning from experience to theoretical analysis, there are two answers to the question of women's nature: women are inferior, or women are equal. Part II studies the two models at work in the dialogue held between representatives of the Women's Ordination Conference and the U.S. National Conference of Catholic Bishops as participants addressed the question: “What is woman?” Finally the two models are operative in the testimony given in the national hearings for the bishops' pastoral on women. Part III analyzes the reports of the national hearings, uncovering the correlation between model, methodology, and whether a group's feminism leads it to social or issue critique.

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Leamaster, Reid J., and Mangala Subramaniam. "Career and/or Motherhood? Gender and the LDS Church." Sociological Perspectives 59, no. 4 (August 2, 2016): 776–97. http://dx.doi.org/10.1177/0731121415603852.

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This article examines the ways in which the gendered religious schemas pertaining to career and motherhood are set up and reinforced by the Latter Day Saints (LDS) Church and how these schemas affect the everyday lives of Mormons. We show how gender, class, and region intersect and impact how religious individuals interpret gendered religious schemas. Analysis of qualitative interview data shows that for very religious men and women, the gendered cultural schemas of work and motherhood are distinct and tend to constrain women. Considering the intersections of class with gender, the analysis shows that some middle-class Mormons reject oppositional cultural schemas and value work and career for women. Further, we find that Mormons outside of the cultural stronghold of Utah are more likely to reject Mormon religious schemas that pit career and motherhood as competing ideologies. In fact, some women participants describe being enabled in their careers by Mormon religious schemas.

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Dissertations / Theses on the topic "Church work with women – Namibia"

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Schmidt, William C. "Gifted women in the church a seminar to train women for leadership in the church /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Sylvain, Renée. "We work to have life, Ju/'hoan women, work and survival in the Omaheke regino, Namibia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ45645.pdf.

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Hollingshead, Glenda. "A holistic approach to women's ministry." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Daigle, Kay. "Leadership development for women in the church." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Hooper, Dennis Ray. "A counseling model for women by women." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Houser, J. Stacy. "A biblical foundation and a mentor's manual for Baptist women in ministry." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Hoe, Mickie Choi. "Women's ministry in Korean churches of America an analysis and proposal /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Boozer, Meagan M. "Men and women glorifying and enjoying God together /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Lau, Wai Lin. "Am I a pastor? Woman in ministry in a Chinese church in Canada /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Karry, Sung Ja Song. "Recovering ministry to the divorced women at Sarang Church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Church work with women – Namibia"

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Women connecting with women: Equipping women for friend-to-friend support and mentoring. Mukilteo, WA: WinePress Pub., 1998.

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Betters, Sharon W. Treasures of encouragement: Women helping women in the church. Phillipsburg, N.J: P & R Pub., 1996.

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Terri, Stovall, ed. Women leading women: The biblical model for the church. Nashville: B&H Academic, 2008.

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Carman, Anita. Teaching women. Chicago, IL: Moody Publishers, 2009.

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Women's work for Jesus. New York: Garland Pub., 1987.

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Christian church women. St. Louis, Mo: Chalice Press, 1994.

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Jacobs, Cindy. Women of destiny. Ventura, Calif: Regal, 1998.

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Spiritual mothering: The Titus 2 model for women mentoring women. 2nd ed. Wheaton, Ill: Crossway Books, 1993.

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Witt, Connie. That makes two of us: Lifestyle mentoring for women. Loveland, Colo: Group, 2009.

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Experiencing God's power in your ministry. Eugene, Or: Harvest House Publishers, 2006.

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Book chapters on the topic "Church work with women – Namibia"

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Muir, Elizabeth Gillan, and Marilyn Fardig Whiteley. "Introduction: Putting Together the Puzzle of Canadian Women's Christian Work." In Changing Roles of Women within the Christian Church in Canada, edited by Elizabeth G. Muir and Marilyn F. Whiteley, 3–16. Toronto: University of Toronto Press, 1995. http://dx.doi.org/10.3138/9781442672840-004.

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Redmond, Jennifer. "Safeguarding Irish Girls: Welfare Work, Female Emigrants, and the Catholic Church, 1920s–1940s." In Women, Reform, and Resistance in Ireland, 1850–1950, 55–76. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1007/978-1-137-49494-8_4.

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Melman, Billie. "The Women of Christ Church: Work, Literature and Community in Nineteenth-Century Jerusalem." In Women’s Orients: English Women and the Middle East, 1718–1918, 175–90. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-10157-3_8.

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Melman, Billie. "The Women of Christ Church: Work, Literature and Community in Nineteenth-Century Jerusalem." In Women’s Orients: English Women and the Middle East, 1718–1918, 175–90. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24197-2_8.

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Pashkovskiy, Igor, Suzanne LaFont, and Ryan Chaney. "Sex Trafficking and Forced Sex Work Amongst Girls and Women in Namibia." In Overcoming Challenges and Barriers for Women in Business and Education, 65–88. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3814-2.ch004.

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The main objective of this chapter is to examine sex trafficking amongst girls and women in Namibia. In 2019 the United States Department of State deemed Namibia a Tier 2 country in terms of its effort to fight trafficking. Thus, while Namibia is not considered a nation where the massive expoitation of girls and women for international sex trafficking occurs, there is research indicating that there is significant intranational sex trafficking. Impoverished rural women and girls, often from ethnic minorities, are coerced or forced to move to border towns, urban areas, and tourist destinations to engage in sex work. This form of trafficking is frequently under-reported, if reported at all. The material presented in this chapter is based on research from recent reports regarding the situation. This information will be augmented with data and excerpts from transcribed interviews conducted in 2013 with 73 self-identified sex workers and ex-sex workers, many of whom were forced to relocate for the purpose of engaging in sex work.

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Edwards, Jennifer C. "The Miracles and Decoration of Sainte-Radegonde." In Superior Women, 170–200. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837923.003.0005.

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Chapter 5 examines the efforts of the canons of Sainte-Radegonde to enhance their community’s status in the thirteenth century. The canons commissioned new manuscripts, building projects, and church decoration that challenged previous depictions of Saint Radegund controlled by the abbess of Sainte-Croix, and asserted stronger ties between the saint and the canons’ church. Decoration, including a program of stained-glass windows, created a new biography for the saint that shifted Radegund’s power from the monastery to the church; new miracle tales recording healings at Radegund’s tomb demonstrated the power housed within the church. The canons also drew in royal patrons by focusing on Radegund’s royal, rather than monastic, identity. The canons worked subtle challenges in text and image to oppose the nuns’ control of the saint’s cult. Their work resulted in greater patronage and prestige, which placed new pressures on the abbess of Sainte-Croix, and new difficulties in asserting her authority.

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Brown, Jeannette E. "Chemists Who Work in Industry." In African American Women Chemists in the Modern Era. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190615178.003.0006.

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Dr. Dorothy J. Phillips (Fig. 2.1) is a retired industrial chemist and a member of the Board of Directors of the ACS. Dorothy Jean Wingfield was born in Nashville, Tennessee on July 27, 1945, the third of eight children, five girls and three boys. She was the second girl and is very close to her older sister. Dorothy grew up in a multi- generational home as both her grandmothers often lived with them. Her father, Reverend Robert Cam Wingfield Sr., born in 1905, was a porter at the Greyhound Bus station and went to school in the evenings after he was called to the ministry. He was very active in his church as the superintendent of the Sunday school; he became a pastor after receiving an associate’s degree in theology and pastoral studies from the American Baptist Theological Seminary. Her mother, Rebecca Cooper Wingfield, occasionally did domestic work. On these occasions, Dorothy’s maternal grandmother would take care of the children. Dorothy’s mother was also very active in civic and school activities, attending the local meetings and conferences of the segregated Parent Teachers Association (PTA) called the Negro Parent Teachers Association or Colored PTA. For that reason, she was frequently at the schools to talk with her children’s teachers. She also worked on a social issue with the city to move people out of the dilapidated slum housing near the Capitol. The town built government subsidized housing to relocate people from homes which did not have indoor toilets and electricity. She was also active in her Baptist church as a Mother, or Deaconess, counseling young women, especially about her role as the minister’s wife. When Dorothy went to school in 1951, Nashville schools were segregated and African American children went to the schools in their neighborhoods. But Dorothy’s elementary, junior high, and high schools were segregated even though the family lived in a predominately white neighborhood. This was because around 1956, and after Rosa Park’s bus boycott in Montgomery, AL, her father, like other ministers, became more active in civil rights and one of his actions was to move to a predominately white neighborhood.

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Crowder, Susannah. "Performance and the parish: space, memory, and material devotion." In Performing women, 100–143. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526106407.003.0004.

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Individual women employed performance in parish settings, as well; in Metz, such practices permitted female performers to “write” fresh meanings upon the histories of existing bodies, objects, and spaces. Catherine Gronnaix made sizable foundations at her parish church of St-Martin and at a nearby Celestine monastery; together, these formed an integrated program of liturgy that represented Catherine in the context of personal, family, and public memory. The resulting performances mapped social and spatial geographies onto the buildings and streets of Metz in ways that connected the various family identities that Catherine could claim. Confraternal devotion and material culture also played equally vibrant roles in the parish performances of women, however. Catherine participated in two religious associations at St-Martin and founded masses to be celebrated in their chapels. This chapter brings together these collective practices with the surviving late-medieval elements of the church: sculpture, murals, and windows. Building on recent work that positions devotional images as active objects within performance, it traces the impact of female “matter” and personal practice upon a shared sphere. At St-Martin, bodily performance situated women within privileged places and integrated them into a larger environment of memory, while distinguishing individuals through social and devotional hierarchies.

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Pui-lan, Kwok. "The Study of Chinese Women and the Anglican Church in Cross-Cultural Perspective." In Christian Women in Chinese Society, 19–36. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0002.

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This chapter presents a cross-cultural study of gender, religion, and culture, using the history of Chinese women and the Anglican Church in China as a case study. Instead of focusing on mission history as previous studies usually have done, it treats the missionary movement as a part of the globalizing modernity, which affected both Western and Chinese societies. The attention shifts from missionaries to local women’s agencies, introducing figures such as Mrs. Zhang Heling, Huang Su’e, and female students in mission schools. It uses a wider comparative frame (beyond China and the West) to contrast women’s work by the Church Missionary Society in China, Iran, India, and Uganda. It also places the ordination for the first woman in the Anglican Communion—Rev. Li Tim Oi—in the development of postcolonial awareness of the church.

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Qi, Duan. "A Study of the Chung Hua Sheng Kung Hui Women’s Missionary Service League in the 1930s and 1940s." In Christian Women in Chinese Society, translated by Janice Wickeri, 225–38. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0011.

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This chapter examines the beginning and expansion of Anglican women’s ministry under the Chung Hua Sheng Kung Hui against the backdrop of rapid social and political change in China. It discusses the work of the Women’s Missionary Service League (WMSL) and the Mother’s Union from the 1920s to 1940s in different provinces, and their contribution to building the Chinese Anglican church. It explores in great detail the activities the WMSL and Mother’s Union organised, which covered the areas of spiritual formation, social service, evangelism, literacy education, religious education and war relief work. The significant role of Christian mothers in their children’s religious education was particularly highlighted in the promotion of Christian family as foundation of the church.

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