Relevant bibliographies by topics / Men and Religion Forward Movement

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Men and Religion Forward Movement'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Men and Religion Forward Movement"

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Anderson, C. W. "Social survey reportage: Context, narrative, and information visualization in early 20th century American journalism." Journalism 18, no. 1 (2016): 81–100. http://dx.doi.org/10.1177/1464884916657527.

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This article takes a historical approach to the analysis of changes in the gathering and display of documents and data by journalists. It stands as an attempt to tease out the underlying epistemological changes implied by these transformations. The transition from the 19th to the 20th century would see the rise of the so-called survey movement, itself tied to the emergence of the progressive movement and concomitant with the growth of new techniques for collecting and visualizing social data. Alongside the emergence of the social survey, and oddly related to it in a number of intriguing ways, this time period would also see the invention of public relations as a technique of press management. To this end, this article chronicles the social movement known as the ‘Men and Religion Forward Movement’, discussing its pioneering combination of data collection, information display, and aggressive publicity strategies in service of the cause of social reform. The article examines the materiality of the Men and Religion Forward Movement’s information collection procedures, its charts, graphs, and other display devices, and the processes by which these ‘representations of the collective’ did or did not manifest themselves in newspaper coverage of the movement.
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Bateman, B. W. "Make a Righteous Number: Social Surveys, the Men and Religion Forward Movement, and Quantification in American Economics." History of Political Economy 33, Suppl 1 (2001): 57–85. http://dx.doi.org/10.1215/00182702-33-suppl_1-57.

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Vickery, Jeffrey D. "Word about Recent Book: II. Historical-Theological Studies: Rise Up, O Men of God: The “Men and Religion Forward Movement” and the “Promise Keepers." Review & Expositor 101, no. 1 (2004): 127–28. http://dx.doi.org/10.1177/003463730410100113.

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Lippy, Charles H. "Rise Up, O Men of God: The “Men and Religion Forward Movement” and the “Promise Keepers.” By L. Dean Allen. Macon, Ga.: Mercer University Press, 2002. ix + 312 pp. $45.00 cloth; $20.00 paper." Church History 73, no. 4 (2004): 893–95. http://dx.doi.org/10.1017/s0009640700073509.

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Bederman, Gail. ""The Women Have Had Charge of the Church Work Long Enough": The Men and Religion Forward Movement of 1911-1912 and the Masculinization of Middle-Class Protestantism." American Quarterly 41, no. 3 (1989): 432. http://dx.doi.org/10.2307/2713149.

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Lelono, Martinus Joko. "In the name of name of existence: Identity politics of the hare Krishna consciousness in Yogyakarta." Digital Press Social Sciences and Humanities 1 (2018): 00008. http://dx.doi.org/10.29037/digitalpress.41246.

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<p class="Abstract">What does normal mean? Referring to its meaning, normality is connected to the acceptance of people. According to Charles Taylor, it’s about recognition. Certain people take the recognition for granted, while others need significant effort. In Indonesian context, there are some religions that need to do significant effort to be accepted as normal. The law on the official religions makes minority groups tends to adjust their beliefs to one of the official religion. This research is about the struggle of The Hare Krishna Community in Yogyakarta to be recognized. As a new religious movement that came to Indonesia in 1970s, in the middle of official religions in Indonesia, Hare Krishna community fights for their existence. This community did efforts for its acceptance within Balinese Hindu community and the society in general. They did three kinds of identity politics: the consolidation among them; the negotiation toward Balinese Hindu community; the union with society in general. By doing so, they need to negotiate their rites and some of their belief system to the official one. Since talking about the official religions is debatable, these efforts are also a part of looking forward for a more respectful society toward the minority. Their effort for the public recognition is a process of identity politics.<br></p>
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Wigger, John. "Jessica Hahn and Pentecostal Silence on Sexual Abuse." PNEUMA 41, no. 1 (2019): 26–30. http://dx.doi.org/10.1163/15700747-04101027.

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Abstract In 1980 Jessica Hahn was sexually assaulted by two pentecostal preachers, one of whom was one of the most famous televangelists of the time. Her experience reveals why our current dialogue about powerful men and the reluctance of survivors to come forward applies just as much to Pentecostals, and evangelicals more broadly, as anyone else. For nearly seven years Hahn was pressured into silence. When her story became the center of a national scandal in 1987, she faced unrelenting scorn in the press and silence from the church. Thirty years later she has retreated into obscurity while her most famous assailant, Jim Bakker, is still on television, preaching the gospel. Building on research for the recently published PTL: The Rise and Fall of Jim and Tammy Faye Bakker’s Evangelical Empire and from a subsequent interview with Hahn, this essay challenges Pentecostals to re-examine her story, as a necessary step in responding to the #MeToo movement.
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Ganie, Zahied Rehman, and Shanti Dev Sisodia. "The Unsung Heroines of India's Freedom Struggle." American International Journal of Social Science Research 5, no. 2 (2020): 19–25. http://dx.doi.org/10.46281/aijssr.v5i2.515.

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The history of Indian Freedom Struggle would be incomplete without mentioning the contribution of women. The sacrifice made by the women of India will occupy the foremost place. They fought with true spirit and undaunted courage and faced various tortures, exploitations and hardships to earn us freedom. When most of the men freedom fighters were in prison the women came forward and took charge of the struggle. The list of great women whose names have gone down in history for their dedication and undying devotion to the service of India is a long one. Woman's participation in India's freedom struggle began as early as in1817. Bhima Bai Holkar fought bravely against the British colonel Malcolm and defeated him in guerilla warfare. Many women including Rani Channama of Kittur, Rani Begum Hazrat Mahal of Avadh fought against British East India company in the 19th century; 30 years before the “First War of Independence 1857” The role played by women in the War of Independence (the Great Revolt) of 1857 was creditable and invited the admiration even leaders of the Revolt. Rani of Ramgarh, Rani Jindan Kaur, Rani Tace Bai, Baiza Bai, Chauhan Rani, Tapasvini Maharani daringly led their troops into the battlefield. Rani Lakshmi Bai of Jhansi whose heroism and superb leadership laid an outstanding example of real patriotism .Indian women who joined the national movement belonged to educated and liberal families, as well as those from the rural areas and from all walk of life, all castes, religions and communities. Sarojini Naidu, Kasturba Gandhi, Vijayalakmi Pundit and Annie Besant in the 20th century are the names which are remembered even today for their singular contribution both in battlefield and in political field.
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Amallia, Siti. "Eksistensi Laki-Laki Dalam Gerakan Feminisme Islam." Jurnal Kawakib 3, no. 1 (2022): 40–51. http://dx.doi.org/10.24036/kwkib.v3i1.40.

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Interest in women's issues does not only come from women's groups, but also from men's groups. The word "masculine" which is often attached to men and "feminine" to women is in fact a form of social construction which in practice is absolutely interchangeable. It is important to trace the existence of men in the Islamic feminism movement with the aim of seeing how religion regulates the position of men and tracing the causes of discrimination against women under the guise of religion. This research is included in library research that refers to several scientific sources such as books, journals and the internet. The method used is historical continuity and interpretation to trace history and its relation to actual issues related to the existence of men and the Islamic feminism movement. From the results of the study, it was found that the existence of men in the Islamic feminism movement is a form of concern and support for issues related to gender inequality and violence against women in the name of religion as the basis of Islamic law. In addition to thinking support, the researcher also found that there was support in terms of action. For example, the campaign from the New Men's Alliance which supports the gender equality movement, that there is nothing wrong if men also help in the domestic area because cleaning the house and taking care of children is not an absolute nature of women. In addition, the existence of men can also be seen from the ideas of characters such as Asghar Ali Engineer and KH Husein Muhammad. In general, both are equally critical of the conservative views of Muslims. Criticizing the commentators who only use the Qur'an and Hadith as the only source of Islamic law without contextualizing it with the progress of civilization. As a result, misogynistic verses appear that are detrimental to one party, in this case women.
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Simmons, Jonathan. "Feminist Women’s Attitudes towards Feminist Men in the Canadian Atheist Movement." Religion and Gender 10, no. 2 (2020): 182–201. http://dx.doi.org/10.1163/18785417-01002002.

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Abstract Scholars of nonreligion and atheism have become increasingly interested in how the atheist movement reproduces gender inequalities. This growing research area is especially concerned with atheist activism’s contradictory embracing of gender egalitarianism on the one hand (especially when embedded in a critique of religion) and the exclusion of women from atheist spaces. Limited information is available on male atheists who identify as feminist or who express agreement with feminist goals. Although some scholars have addressed the rejection of feminist claims within organised nonreligion, this article examines both men’s adoption of the feminist label and women’s attitudes towards feminist men in the atheist movement. Drawing from thirty-five semi-structured interviews with atheist activists in Edmonton, Alberta, Canada, I show that some feminist women perceived feminist men as passive or guided by insincere motivations (primarily to earn the attention and approval of women within atheist organisations). These findings shed light on the dilemmas of feminist men in atheist activism and contribute to understanding the gender dynamics of some atheist organisations.
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Dissertations / Theses on the topic "Men and Religion Forward Movement"

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Castellini, Janet D. "Male Spirituality and the Men's Movement: A Factorial Study." Xavier University / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1382968207.

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Books on the topic "Men and Religion Forward Movement"

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Messages of the Men and Religion Movement: Complete in seven volumes, including the revised reports of the commissions. Association Press, 1990.

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Stuart, Briscoe D., and Tyndale House Publishers, eds. Daily study Bible for men: New Living Translation. Tyndale House, 1999.

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Publishers, Harcourt Religion, ed. Holy Bible: NRSV, New Revised Standard Version : including a special introduction to the Catholic spiritual life by Harcourt Religion Publishers. Harper Catholic Bibles, 2007.

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Publishers, Harcourt Religion, ed. Holy Bible: NRSV, New Revised Standard Version : including a special introduction to the Catholic spiritual life by Harcourt Religion Publishers. Harper Catholic Bibles, 2007.

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Publishers, Harcourt Religion, ed. Holy Bible: NRSV, New Revised Standard Version : including a special introduction to the Catholic spiritual life by Harcourt Religion Publishers. Harper Catholic Bibles, 2007.

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Zondervan Publishing House (Grand Rapids, Mich.), ed. NIV classics devotional Bible: With daily readings from men and women whose faith influenced the world : New International version. Zondervan Pub. House, 1997.

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W, Attridge Harold, Meeks Wayne A, and Bassler Jouette M, eds. The HarperCollins study Bible: New Revised Standard Version, with the Apocryphal/Deuterocanonical books. HarperSanFrancisco, 2006.

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Schuller, Robert Harold. The new possibility thinkers Bible: New King James version. T. Nelson, 1996.

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Publishers, Thomas Nelson, ed. The international student Bible for Catholics: New American Bible. T. Nelson Publishers, 1999.

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Confraternity of Christian Doctrine. Board of Trustees., Catholic Church. National Conference of Catholic Bishops. Administrative Committee., and United States Catholic Conference. Administrative Board., eds. The New American Bible: Translated from the original languages with critical use of all the ancient sources with the revised Book of Psalms and the revised New Testament. Catholic World Press, 1997.

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Book chapters on the topic "Men and Religion Forward Movement"

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May, Isaac Barnes. "Why Be a Jew?" In God-Optional Religion in Twentieth-Century America. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197624234.003.0004.

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Abstract This chapter compares Rabbi Mordecai Kaplan, the founder of Reconstructionist Judaism, and Felix Adler, the founder of the earlier Ethical Culture movement. Kaplan had once been a student of Adler and drew many ideas from him. Despite a shared commitment to a religion without supernaturalism, both men reached radically different conclusions about what being Jewish meant to them personally. While Alder sought to move beyond his own Judaism, seeing Ethical Culture as surpassing Judaism, Kaplan sought ways to reinvent it so that it was not based on racial kinship or religious belief. Kaplan’s notion that Judaism was a “civilization,” a form of “peoplehood” or culture, offered a novel and important way to preserve Jewish identity for many Americans.
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Baker, Raymond William. "Hassan al Banna and Sayyid Qutb." In Justice in Islam. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197624975.003.0003.

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Abstract An extraordinary number of Islamic intellectuals from the Islamic strategic triangle and beyond were profoundly influenced by the pioneering work of the Muslim Brothers. The Brotherhood founder Hassan al Banna modeled an influential course forward in efforts to renew and reform the Islamic legacy. Banna expressed his genius in organizational terms. He made the Muslim Brotherhood the most effective Islamic social and political movement of the modern era. Banna's practical work was complemented by the very different gifts of Sayyid Qutb, the most important movement intellectual to emerge from the Brotherhood. Qutb produced a massive commentary on the Qur'an, still widely read today. He also wrote highly influential political and social tracts that have guided activists across the Islamic world. Both men were murdered, Banna by assassination, Qutb by hanging after an official show trial.
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Gillath, Nurit. "Avoiding Conscription in Israel." In Comparative Perspectives on Civil Religion, Nationalism, and Political Influence. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-0516-7.ch009.

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This chapter tackles Zionism as a modern manifestation of nationalism that included religion as an essential component of national identity. Positing from a feminist perspective that national identity is synonymous with masculinity, the author searches for the women's place in the Zionist movement, particularly through the prism of military service. The Israeli army had a major role in the creation of a Zionist national ethos, and the concept of a people's army, where women should be equal participants shaped the country as the only western democracy that conscripted women. With the establishment of the state, conscription to the IDF was made mandatory for both men and women. However, women's conscription met bitter opposition from religious Orthodox circles. This chapter analyzes how orthodox women were political pawns in the hands of religious leaders. The author claims that they were robbed of their right to choose military service and as such to be an equal part of Israel's diverse society.
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Ham, Debra Newman. "“Teaching Them to Observe All Things”." In New Directions in the Study of African American Recolonization. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054247.003.0005.

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This chapter examines the role of African American women in the African recolonization movement. Newman-Ham points out that more women than men sought passage to Liberia and that, once they arrived in the colony, they contributed immensely to the growth and development of Liberia, especially in matters of education and religion. She maintains that these women, from divergent cultures and backgrounds, interacted with and supported each other, becoming distinctly Liberian women.
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Abu Zayd, Nasr Hamid. "Contemporary Religious Discourse." In Critique of Religious Discourse, translated by Jonathan Wright. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300207125.003.0003.

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This chapter focuses on religious discourse, specifically the approach of the state's official religious establishment as represented by al-Azhar and by certain men of religion who are usually classified as “the religious opposition.” Those who take this approach think that the phenomenon is positive overall, that is, as far as its meaning and significance are concerned, although they think that the movement might need some guidance and counsel. The chapter treats this approach part of the phenomenon itself, since the two of them are based on the same intellectual constants and rely on the same strategies for producing their discourse.
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Larson, Kate Clifford. "Keep Your Eyes on the Prize." In Walk with Me. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190096847.003.0012.

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This chapter details Fannie Lou Hamer's experiences during a trip to the newly established nation of Guinea in Africa along with other civil rights activists. Hamer felt a particular kinship with African women, most of whom wore "their heads tied up" with brightly colored scarves. She recalled how her mother would do the same thing. Guinea's education system, expanded and made available to all citizens after the French left, also impressed the Student Non-Violent Coordinating Committee (SNCC) activists. While Hamer was in Africa, those who had counseled compromise at the Atlantic City convention assembled in New York City to discuss strategies moving forward. When Hamer returned from Africa, a deluge of requests for appearances poured in. She was a fresh and authentic face of struggle who breathed new life into a movement dominated by men. When she was not traveling out-of-state to raise money for the Mississippi Freedom Democratic Party (MFDP) and SNCC, she was giving speeches in Mississippi, drumming up interest in the November Freedom Vote.
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Cox, Harvey. "The Epoch of the Secular City." In The Secular City. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691158853.003.0001.

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This introductory chapter provides a background of secularization, an epochal movement that marks a change in the way men grasp and understand their life together. Secularization is the loosening of the world from religious and quasi-religious understandings of itself, the dispelling of all closed world-views, and the breaking of all supernatural myths and sacred symbols. It represents what another observer has called the “defatalization of history,” the discovery by man that he has been left with the world on his hands, that he can no longer blame fortune or the furies for what he does with it. Secularization is man turning his attention away from worlds beyond and toward this world and this time. However, the forces of secularization have no serious interest in persecuting religion. Secularization simply bypasses and undercuts religion and goes on to other things.
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Butler, Anthea. "Conclusion." In White Evangelical Racism. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469661179.003.0006.

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In this chapter, Butler asserts that evangelicalism is not a simply religious group at all. Rather, it is a nationalistic political movement whose purpose is to support the hegemony of white Christian men over and against the flourishing of others. To put it more baldly, evangelicalism is an Americanized Christianity born in the context of white Christian slaveholders. It sanctified and justified segregation, violence, and racial proscription. Slavery and racism permeate evangelicalism, and as much as evangelicals like to protest that they are color-blind, their theologies, cultures, and beliefs are anything but. Evangelicals have burrowed their identities into the infrastructure of Republican politics since Billy Graham’s relationship with Republican president Dwight D. Eisenhower. Evangelicalism is a religion that has benefited and continues to benefit from racism on both an individual level and a structural level, always under the guise of morality and patriotic nationalism. Racism in evangelicalism is not only about individual sin. It’s about the corporate sins of a religious movement that continues to believe itself good, and that good is predicated on whiteness and the proximity to power.
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Viroli, Maurizio. "Within the Soul." In As If God Existed, translated by Alberto Nones. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142357.003.0009.

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This chapter considers Machiavelli's thoughts about God and religion. In the last chapter of The Prince, he writes that Italy “prays God to send her someone who will redeem her.” In his private letters, Machiavelli speaks of God saving the innocent from the malice of men. He scoffs at hell and makes fun of those who believe in purgatory, indulgences, and masses on behalf of the souls of the dead. The favorite targets of his scorn are the pious souls who spend hours in prayer, and are constantly bustling off to Mass or church. He also has a cyclic vision of history; unlike the Christian conception, his notion does not foresee the final triumph of good over evil. Rather, he holds that human affairs are linked to the movement of the heavens.
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Wyss, Hilary E., and Anthony Trujillo. "Samson Occom, Joseph Johnson, and New England Native American Evangelicalism." In The Oxford Handbook of Early Evangelicalism. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.29.

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Abstract Samson Occom and his son-in-law, Joseph Johnson, were arguably two of the most enmeshed Indigenous figures of early New England’s missionary circles and produced radically nativist spaces and languages within and beside the discourses of White evangelical religion. Highly visible through their writings and their relationships with prominent evangelical figures, this chapter explores the deep investments Occom and Johnson made in education, religion, and politics in New and Old England while also gesturing toward the silences obscuring Indigenous peoples in English records and in the colonial imagination. Passionately convinced that Christianity had something real and important to offer their Native kin, these Mohegan men spent their lives traversing the Northeast, the Atlantic world, and the precarious terrain between Native and colonial spaces. By foregrounding these Indigenous figures rather than the Euro-American religious leaders and missionaries in religious histories of the Northeast especially among Native nations, the authors propose a reorientation for New England’s evangelical movement, putting Indigeneity and the Indigenous figures who left an indelible mark on the Native and colonial religious landscape of the eighteenth century at the center.
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