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Journal articles on the topic 'Women's Pastoral'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

최주혜. "Pastoral Care of Women based on Women's Development." Journal of Pastoral Care and Counseling 20, no. ll (2013): 214–57. http://dx.doi.org/10.23905/kspcc.20..201305.008.

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2

Moss, Patricia. "Unravelling the Threads: The Origins of Women's Asceticism in the Earliest Christian Communities." Pacifica: Australasian Theological Studies 10, no. 2 (1997): 137–55. http://dx.doi.org/10.1177/1030570x9701000203.

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The question of the origins of women's asceticism in Christianity is one of the most intriguing puzzles in the history of the early church, at first glance seeming to appear virtually out of nowhere. This paper seeks to untangle the threads of evidence a little, first by exploring the precedents for women's asceticism in the Jewish and Græco-Roman worlds, and then by suggesting possible motives for Christian women's asceticism in Corinth and the community of the Pastoral Epistles.

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3

Bringle, Mary Louise. "Swallowing the Shame: Pastoral Care Issues in Food Abuse." Journal of Pastoral Care 48, no. 2 (1994): 135–44. http://dx.doi.org/10.1177/002234099404800205.

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Notes how women's experience and bodily experience–particularly the problems of food abuse–have been trivialized for centuries within Christian theology. Utilizes story, statistics, and personal strategies to address the issue, leading to a kind of wisdom which would include healthy eating free from debilitating shame.

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4

Parrish, Susan Scott. "Women's Nature: Curiosity, Pastoral, and the New Science in British America." Early American Literature 37, no. 2 (2002): 195–245. http://dx.doi.org/10.1353/eal.2002.0018.

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5

MacDonald, Joyce Green. "Ovid and Women's Pastoral in Lady Mary Wroth's Love's Victory." SEL Studies in English Literature 1500-1900 51, no. 2 (2011): 447–63. http://dx.doi.org/10.1353/sel.2011.0015.

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6

Waters-Bayer, Ann. "Studying pastoral women's knowledge in milk processing and marketing ? for whose empowerment?" Agriculture and Human Values 11, no. 2-3 (1994): 85–95. http://dx.doi.org/10.1007/bf01530449.

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7

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

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8

Gaitskell, Deborah. "Hot Meetings and Hard Kraals: African Biblewomen in Transvaal Methodism, 1924-601." Journal of Religion in Africa 30, no. 3 (2000): 277–309. http://dx.doi.org/10.1163/157006600x00546.

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AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kr

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9

Fratkin, Elliot, and Kevin Smith. "Women's changing economic roles with pastoral sedentarization: Varying strategies in alternate Rendille communities." Human Ecology 23, no. 4 (1995): 433–54. http://dx.doi.org/10.1007/bf01190131.

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10

Frazier, Richard T. "A Pastoral Response to Society's Polarization." Journal of Pastoral Care 49, no. 3 (1995): 307–14. http://dx.doi.org/10.1177/002234099504900308.

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Expresses a personal sadness over America society's current tendencies to polarize moral positions along extreme lines. Offers a pastoral response to such polarization tendencies by drawing upon prophetic traditions of both Judaism and Christianity. Offers some practical guidelines for pastoral caregivers, recognizing the inevitable ambiguities that accompany the search for God and for personal meaning within the complex realities and dynamics of a rapidly changing world. Randall Terry [spokesman for the pro-life organization Operation Rescue]: “The bottom line is that killing children is not

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11

Degelman, Douglas, and Amy J. Smith. "Perceived Gender of a Pastor's Name and Ratings of Vocational Success." Psychological Reports 96, no. 2 (2005): 457–63. http://dx.doi.org/10.2466/pr0.96.2.457-463.

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Undergraduate students (16 men and 16 women) from a Christian university read a 1-page description of a pastor named either “Carl Anderson” or “Carol Anderson.” Students rated each named pastor on four items summed for a measure of vocational success. We predicted, based on role congruity, that students would rate a female-named pastor lower than a male-named pastor on the measure, but women's ratings of pastoral vocational success were significantly higher. Men's ratings did not differ significantly for the male- and female-named pastors. Power was low so further research is appropriate.

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12

María Luisa Córdova and Pascuala Gómez López. "Women's Experiences on the Pastoral Area of Dioceses of San Cristobal De Las Casas, Chiapas." Journal of Feminist Studies in Religion 34, no. 2 (2018): 105. http://dx.doi.org/10.2979/jfemistudreli.34.2.11.

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13

Marshall, Joretta L. "Book Review and Note: The Incredible Woman: Listening to Women's Silences in Pastoral Care and Counseling." Journal of Pastoral Care 52, no. 3 (1998): 311–12. http://dx.doi.org/10.1177/002234099805200318.

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14

HAZAMA, Itsuhiro. "Old Women's Roles in a Matter of Life-and-Death Among the Pastoral Dodoth in Northeastern Uganda." Journal of African Studies 2016, no. 90 (2016): 59–70. http://dx.doi.org/10.11619/africa.2016.90_59.

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15

Hodgson, Dorothy L., Lidwien Kapteijns, and Maryan Omar Ali. "Women's Voices in a Man's World: Women and the Pastoral Tradition in Northern Somali Orature, c. 1899-1980." International Journal of African Historical Studies 32, no. 2/3 (1999): 426. http://dx.doi.org/10.2307/220351.

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16

Roos, Henriette. "Women's Voices in a Man's World: Women and the Pastoral Tradition in Northern Somali Orature, c. 1899-1980 (review)." Research in African Literatures 33, no. 1 (2002): 215–17. http://dx.doi.org/10.1353/ral.2002.0037.

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17

Lee, Boyung. "Caring-self and Women's Self-esteem: A Feminist's Reflection on Pastoral Care and Religious Education of Korean-American Women." Pastoral Psychology 54, no. 4 (2006): 337–53. http://dx.doi.org/10.1007/s11089-005-0004-z.

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18

Cooper, Barbara M. "Women's Worth and Wedding Gift Exchange in Maradi, Niger, 1907–89." Journal of African History 36, no. 1 (1995): 121–40. http://dx.doi.org/10.1017/s0021853700027006.

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Wedding gift exchange from the turn of the century to the present has served as a medium through which women in the Maradi valley of Niger could assert their worth, create social ties and respond to a shifting political economy. Rather than exploring the implications of ‘bridewealth’ and ‘dowry’ in isolation, this paper sees wedding prestations as an ongoing and evolving dialogue in which women's roles and worth are contested, the nature of wealth is redefined and the terms of marriage are negotiated. The crisis in domestic labor which arose with the decline of slavery in the early decades of

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19

de Bruijn, Mirjam. "The hearthhold in pastoral Fulbe society, central Mali: social relations, milk and drought." Africa 67, no. 4 (1997): 625–51. http://dx.doi.org/10.2307/1161111.

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AbstractIn pastoral Fulbe society in central Mali women had and in some degree still have an important social and economic role, concentrated on a milk economy organised through a special female-headed, women-centred unit called by the Fulbe fayannde, or ‘hearthhold’. In a society of semi-nomadic pastoralists who live most of the year in small social units, social relations and networks are very important, perhaps even crucial to the success of their main survival strategy, which is transhumant cattle-keeping. In the literature on the Fulbe this social unit has received relatively little atten

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20

Turner, Roger. "Bonds of Discord: Alternative Episcopal Oversight Examined in the Light of the Nonjurring Consecrations." Ecclesiastical Law Journal 3, no. 17 (1995): 398–409. http://dx.doi.org/10.1017/s0956618x00000405.

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In this paper I offer some warnings regarding the scheme for alternative episcopal oversight now embodied in the Act of Synod passed by the House of Bishops and published as Appendix B to Ordination of Women to the Priesthood: Pastoral Arrangements. These arrangements provide sacramental care as well as oversight for opponents of the ordination of women to the priesthood. Furthermore, the scheme is intended to serve two purposes: first, to safeguard the position of bishops and other clergy opposed to women's ordination; secondly, to ensure a continuity of such bishops and clergy. That the sche

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21

Grayzel, Susan R. "Nostalgia, Gender, and the Countryside: Placing the ‘Land Girl’ in First World War Britain." Rural History 10, no. 2 (1999): 155–70. http://dx.doi.org/10.1017/s095679330000176x.

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In December 1917, an article in the Daily Chronicle, entitled ‘The New Land Lady’, stated that:One of the good things which may issue from this war is a revival of the old English countryside.The happy village may be born again.If this reformation should come, it will be the work of the women.The nostalgia evident in this call for women's wartime ‘return’ to the land to restore a lost, pastoral idyll during an event more usually associated with modernity raises several questions. What meanings can be attached to the ways in which women agricultural workers were seen as the key to a ‘rural revi

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22

Garrard, Suz. ""And, oh! but the lilies are pure and fair": Fanny Forrester, Ben Brierley's Journal, and the Creation of a Working-Class Women's Pastoral Tradition." Victorian Periodicals Review 50, no. 3 (2017): 447–66. http://dx.doi.org/10.1353/vpr.2017.0036.

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23

Brogdon, Lewis. "Encountering God at the Altar: The Sacraments in Pentecostal Worship; Women in Leadership: A Pentecostal Perspective; You Can Have What You Say: A Pastoral Response to the Prosperity Gospel; Pastoral Letter to Theo: An Introduction to Interpretation and Women's Ministries." Pneuma 31, no. 2 (2009): 303–4. http://dx.doi.org/10.1163/027209609x12470371388362.

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24

Reynolds, Susan Bigelow. "From the Site of the Empty Tomb: Approaching the Hidden Grief of Prenatal Loss." New Theology Review 28, no. 2 (2016): 47. http://dx.doi.org/10.17688/ntr.v28i2.1171.

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Despite the prevalence of pregnancy loss, theologians and pastoral ministers have continually neglected the experience. In this paper, I suggest that a deep lacuna exists in theological reflection and pastoral practice with respect to the widespread but silenced experience of miscarriage and stillbirth. While Catholic magisterial teaching is outspoken in its opposition to abortion and embryo destruction, the sparse and improvisational nature of theological, pastoral, and liturgical responses to women who experience the loss of a child in the womb calls into question the depth and breadth of it

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25

Misafi, Haidari Pascal. "Women’s participation in decentralized local governance: the case of pastoral and non-pastoral women in Kondoa local authority, Tanzania." Afrika Focus 27, no. 2 (2014): 87–97. http://dx.doi.org/10.1163/2031356x-02702006.

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This summary of my PhD thesis explains the reasons behind and the effects of pastoral and non-pastoral women’s participation in decentralized local governance in Tanzania. A body of knowledge exists on participation and gender in Tanzania. However, beyond plain statistics, there is limited information on women’s experiences in participation within decentralized local governance in the country. Two main theoretical streams exist in literature concerning participation and gender. One stream of literature argues that women’s descriptive participation leads to substantive women’s participation. Th

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26

Colahan, Clark. "El «Don Quichotte» de Florian: la revolución a la pastoril." Cuadernos de Estudios del Siglo XVIII, no. 24 (October 23, 2017): 49–65. http://dx.doi.org/10.17811/cesxviii.24.2014.49-65.

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Florian contribuyó en mayor medida que cualquier otro traductor a la gloriosa fortuna de Cervantes en Francia. Es fundamental lo pastoril/campesino en Florian. Una corriente de la crítica actual afirma que la gran boga del género durante los primeros años de la Revolución no representa el deseado regreso del Antiguo Régimen que se ha supuesto, sino que miran los autores –asustados pero esperanzados- hacia un futuro constituido por lo mejor tanto del pasado como del futuro. Así nos encontramos en Florian ante un curioso revolucionario. Abundan los pasajes que reducen las alusiones a las proezas

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27

Stinton, Diane B. "Encountering Jesus at the well: Further reflections on African women’s Christologies." Journal of Reformed Theology 7, no. 3 (2013): 267–93. http://dx.doi.org/10.1163/15697312-12341309.

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Abstract Under the subtheme of “Christology in the Context of World Christianity,” this article explores recent developments in African women’s Christologies. The aim is twofold: first, to engage critically with the content of these current Christologies, and second, to consider one method for doing contextual theology, namely, the “pastoral circle” or “pastoral cycle.” Its four key dimensions of encounter/insertion, social analysis, theological reflection, and pastoral planning allow a flexible framework for probing the causative factors, the contextual nature, the theological methods, and th

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28

Llanos, Mario Oscar, and Loreta Armalytė. "La pastorale vocazionale e il contributo delle donne ad essa nella Lituania sovietica (1972–1989)." SOTER: Journal of Religious Science 76, no. 104 (2020): 27–40. http://dx.doi.org/10.7220/2335-8785.76(104).3.

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29

Galiè, Alessandra, Nils Teufel, Amy Webb Girard, et al. "Women’s empowerment, food security and nutrition of pastoral communities in Tanzania." Global Food Security 23 (December 2019): 125–34. http://dx.doi.org/10.1016/j.gfs.2019.04.005.

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30

Kwon, Jin-Sook. "Feminist Pastoral Counseling and Pastoral Care for Christian Women’s Experiencing Mid Life Crises with Emphasis on Christian Women Clients." Theology and Praxis 59 (May 30, 2018): 439–78. http://dx.doi.org/10.14387/jkspth.2018.59.439.

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31

Orwin, Martin. "Lidwien Kapteijns with Maryan Omar Ali, Women's Voices in a Man's World: women and the pastoral tradition in northern Somali orature, c. 1899–1980. Portsmouth NH: Heinemann, 1999, 248 pp., US$59.95, ISBN 0 325 00136 7 (hard covers), US$24.00, ISBN 0 325 00133 2 (paperback)." Africa 71, no. 4 (2001): 717–19. http://dx.doi.org/10.3366/afr.2001.71.4.717.

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32

정푸름. "A Feminist Pastoral Counseling Framework for Understanding Women’s Self-Sufficiency and the Relationship." Journal of Pastoral Care and Counseling 20, no. ll (2013): 120–46. http://dx.doi.org/10.23905/kspcc.20..201305.005.

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33

Johnston, Mark Albert. "Women’s Household Drama: Love’s Victorie, A Pastorall, and The concealed Fansyes." Renaissance and Reformation 42, no. 3 (2019): 273–75. http://dx.doi.org/10.7202/1066403ar.

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34

LEWIS, I. M. "SOMALI WOMEN: Women's Voices in a Man's World: Women and the Pastoral Tradition in Northern Somali Orature, c. 1899–1980. By LIDWIEN KAPTEIJNS with MARYAN OMAR ALI. Portsmouth, NH: Heinemann, 1999. Pp. x + 224. £43.95/$59.95 (ISBN 0-325-00136-7); £19.50/$24, paperback (ISBN 0-325-00133-2)." Journal of African History 42, no. 1 (2001): 117–72. http://dx.doi.org/10.1017/s0021853700457890.

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35

Campbell-Reed, Eileen R. "Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church." Ecclesial Practices 4, no. 2 (2017): 167–98. http://dx.doi.org/10.1163/22144471-00402002.

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In 2014 women constituted 15.8% of u.s. clergy. They led 10% of u.s. congregations. While the numbers have increased dramatically in fifty years, this data invites a deeper question. What does women’s entry into ministry (lay and ordained) mean for ecclesiology, the life and doctrines of the church? Four case studies from two qualitative investigations of ministry illustrate women’s pastoral leadership from the margins of Roman Catholic and Southern Baptist churches, showing how women called to ministry are: living testaments to a renewed vision for church that embraces the fullness of humanit

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36

Hasan, Rukhsana. "Piece Work And Feminization Of Informal Economy: Case Study Of Cholistani Women." Pakistan Journal of Gender Studies 17, no. 1 (2018): 143–64. http://dx.doi.org/10.46568/pjgs.v17i1.14.

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It is an accepted reality that woman plays an important part in the economic growth of a society. It has been well documented that there has been a steady decline in the low paid formal sector jobs for women, while the prevalence of low paid informal sector jobs are on the rise. Women’s contribution in the production process as principal producer of food products and services along with reproducers and managers of labor power, is crucial for the existence and maintenance of a social structure. The gradual political and economic integration of pastoral community of Cholistan desert into larger

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37

Pugliese, Olga Zorzi, Guido Pugliese, and Angelo Principe. "Uncompromising Gaze: The Art of Albert Chiarandini O.S.A., F.I.I.A.L." Quaderni d'italianistica 33, no. 1 (2012): 9–35. http://dx.doi.org/10.33137/q.i..v33i1.17086.

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A close analysis of the paintings by Albert Chiarandini inscribed in several genres (portraiture, landscapes and compositions) and evaluated in light of the artist’s life experience, diary reflections, and personal interviews, reveals his fundamental concern for social justice. He chooses to portray the downtrodden with empathy, views important monuments from unusual angles that highlight their unpretentious side, and hints at the menacing conflict inherent in apparently pastoral scenes. His choice of political events and personages (Attila the Hun attacking Aquileia, the FLQ and Women’s Liber

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38

Larson, Katherine R. "Women's Household Drama: Loves Victorie, A Pastorall, and The concealed Fansyes ed. by Marta Straznicky and Sara Mueller." Early Modern Women 14, no. 2 (2020): 144–47. http://dx.doi.org/10.1353/emw.2020.0048.

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39

Krohn, Anna. "The Culture of Life and the New Maternity." Religions 11, no. 11 (2020): 574. http://dx.doi.org/10.3390/rel11110574.

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Within the divergent streams of late-modern and largely Western feminism, the experience and ethos (and ethics) of motherhood and the significance of the “maternal body” have been hotly contested and problematic. What might be called “the maternal problematic” is also evident in the highly flammable touchpoints between Catholic magisterial teaching and secular feminism—especially in relation to women’s work, vocation and perhaps most contentiously, in relation to women’s fertility and pregnancy. This article mines Pope Saint John Paul II’s major encyclical letter of 1995, Evangelium Vitae (The

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40

Paniconi, Maria Elena. "Women’s Fictional Writing and Social Morality: a Reading of Qalb al-raǧul (Man’s Heart, 1904) by Labībah Hāšim." Oriente Moderno 99, no. 1-2 (2019): 136–56. http://dx.doi.org/10.1163/22138617-12340211.

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Abstract Labībah Hāšim (1880–1947), a Lebanese-born intellectual and writer, moved to Egypt at the very beginning of the twentieth century and took part in the literary life of Cairene circles, frequenting prominent intellectuals such as the lexicographer Ibrāhīm al-Yāziǧī (1847–1906). She is generally quoted as the founder of the periodical Fatāt al-šarq (Eastern Young Woman, 1906), and subsequently of the first Arab periodical in Latin America (Šarq wa-Ġarb, East and West) during her four-year experience in Chile. Her juvenile novel Qalb al-raǧul (Man’s Heart), published in 1904, is set duri

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41

Bikila, Ayele. "Revisiting the status of pastoral womens access to and control over livelihood assets; evidences from Fafan zone, Somali region, Ethiopia." Journal of Agricultural Extension and Rural Development 11, no. 6 (2019): 114–27. http://dx.doi.org/10.5897/jaerd2019.1058.

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42

Ledot, Ignasius. "TRUK-F DALAM NARASI HUMAN TRAFFICKING." Jurnal Ledalero 13, no. 1 (2017): 45. http://dx.doi.org/10.31385/jl.v13i1.65.45-64.

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Story-telling often conveys a message about a particular problem. The bitter stories of victims as recorded here are just a small part of many such experiences which pierce our conscience, abusing the dignity that is within each one of us. Besides these stories, this essay includes data from victims to remind us that today we face an extremely serious problem in human trafficking. From the cases handled by the Women’s Division of TRUK-F (a faith-based human rights NGO), it is clear that many parties are responsible, commencing with individuals and families,

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43

Deshar, Rashila, and Madan Koirala. "Gender-wise contribution in carbon management by high himalayan ethnic group of Gatlang VDC, Rasuwa, Nepal." Nepal Journal of Environmental Science 4 (December 5, 2016): 39–46. http://dx.doi.org/10.3126/njes.v4i0.22723.

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In mountainous country Nepal having large populations of culturally unique indigenous peoples poses threats of glaciers retreat and resource bases change. The indigenous people living in mountain plays the major role in carbon management. Further, the role and responsibilities of men and women varies differently in natural resource conservation and management. However, their participation in decision-making and benefit sharing is poor. The majority of women have unequal access to productive resources and decision-making process. Therefore, study on gender based agro-pastoral activities, their

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Mejzner, Mirosław. "Fizjologia i rozrodczość kobiety w pismach Metodego z Olimpu i Ambrożego z Mediolanu." Vox Patrum 66 (December 15, 2016): 103–26. http://dx.doi.org/10.31743/vp.3448.

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Topics concerning women’s physiology and reproduction appear relatively rarely in the reflections of the Fathers of the Church. Most often they perpetuated the beliefs of ancient medicine, benefitting from the appropriate terminology. The originality of their reflection lies in trying to use the “scientific” facts within theological considerations (eg the creation of mankind and the Incarnation of the Son of God) and moral ones (eg the value of sexuality, fertility and parenthood). The scope of this article includes analysis of selected texts of Methodius of Olympus and those of Ambrose of Mi

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45

Curtis, Liane. "Ave Maria for Upper Voices (SSA) Unaccompanied, and: Chorus from Shelley's "Hellas" for Five-Part Women's Chorus (SSSAA) Unaccompanied, and: Morpheus for Viola and Piano, and: Prelude, Allegro, and Pastorale for B[flat] Clarinet and Viola, and: Songs with Violin, and: Songs with Piano (review)." Notes 60, no. 1 (2003): 278–85. http://dx.doi.org/10.1353/not.2003.0095.

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46

Kinney, Clare R. "Women's Household Drama: “Loves Victorie,” “A Pastorall,” and “The concealed Fansyes.” Mary Wroth, Jane Cavendish, and Elizabeth Brackley. Ed. Marta Straznicky and Sara Mueller. The Other Voice in Early Modern Europe: The Toronto Series 66; Medieval and Renaissance Texts and Studies 544. Toronto: Iter Press; Tempe: Arizona Center for Medieval and Renaissance Studies, 2018. xvi + 274 pp. $49.95." Renaissance Quarterly 73, no. 3 (2020): 1112–14. http://dx.doi.org/10.1017/rqx.2020.200.

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47

SILIKAM, Julie Jasmine, and Angeline Raymonde NGO ESSOUNGA. "Women's Income-Generating Activities and Gender Roles in Rural Households in Mayo Danay Division, Northern Cameroon." Journal of Social and Political Sciences 4, no. 3 (2021). http://dx.doi.org/10.31014/aior.1991.04.03.298.

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In sub-Saharan Africa, women participate in the rural labor market where they are present in subsistence agro-pastoral activities, which are more domestic work and, in other income-generating rural activities such as trading. Within the studies carried out on women’s status in communities, those on women's access to income-generating activities in certain contexts such as Ghanaian urban areas, have revealed that, income-generating activities contribute to a redistribution of gender roles in households. This paper by questioning the impacts of women's economic activities on gender relations wit

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48

Deutsch, Celia. "Journey to Dialogue: Sisters of Our Lady of Sion and the Writing of Nostra Aetate." Studies in Christian-Jewish Relations 11, no. 1 (2016). http://dx.doi.org/10.6017/scjr.v11i1.9590.

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Scholars have recently examined the work of several groups engaged in the intellectual projects that provided the foundation of Nostra Aetate and, in some cases participated in the writing process. The Sisters of Our Lady of Sion are one of these groups. They are an international women's religious congregation, originally founded with a perspective of conversion that, over the course of a century, developed a commitment to encounter, dialogue and friendship. This article looks at their work in the years preceding the Second Vatican Council, as well as the period of the Council. It then looks a

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Bredenkamp, Izette, and Andre Wessels. "Suid-Afrikaanse kapelaansvroue en die Grensoorlog (1966–1989): ’n Gevallestudie van denominale pastorale versorging." Journal for Transdisciplinary Research in Southern Africa 12, no. 1 (2016). http://dx.doi.org/10.4102/td.v12i1.346.

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South African chaplains’ spouses and the Border War (1966–1989): A case study of denominational pastoral care. Pastoral care of soldiers during times of war and armed conflict has been part and parcel of the Christian religion since the Council of Ratisbon officially authorised chaplains for armies in 742. However, studies in South Africa revealed that government institutions and especially the Dutch-Afrikaans denominations did not wholeheartedly adhere to this tradition during the two world wars of the twentieth century. The task of pastoral care to those affected by the war circumstances was

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Misafi, Haidari Pascal. "Women’s participation in decentralized local governance: the case of pastoral and non-pastoral women in Kondoa local authority, Tanzania." Afrika Focus 27, no. 2 (2014). http://dx.doi.org/10.21825/af.v27i2.4887.

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This summary of my PhD thesis explains the reasons behind and the effects of pastoral and non-pastoral women’s participation in decentralized local governance in Tanzania. A body of knowledge exists on participation and gender in Tanzania. However, beyond plain statistics, there is limited information on women’s experiences in participation within decentralized local governance in the country. Two main theoretical streams exist in literature concerning participation and gender. One stream of literature argues that women’s descriptive participation leads to substantive women’s participation. Th

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