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Journal articles on the topic 'Women – Kenya – Religious life'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Schwartz, Nancy. "Active Dead or Alive: Some Kenyan Views About the Agency of Luo and Luyia Women Pre- and Post-Mortem." Journal of Religion in Africa 30, no. 4 (2000): 433–67. http://dx.doi.org/10.1163/157006600x00401.

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AbstractPaying attention to burial disputes can help us to understand better matters relating to gender, kinship, community, agency, and power. Since Luo and Luyia believe that life after death is a significant part of a person's life, paying attention to 'the hold death has' upon people is important, as are the writing of 'life-and-death histories.' The paper presents three cases, one involving a Luyia woman and two involving Luo women in which the women involved have, in the views of community members, shown the ability to manipulate kinship structures and strictures pre- and post-mortem. Th

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2

Williams, Beth Ann. "Mainline Churches: Networks of Belonging in Postindependence Kenya and Tanzania." Journal of Religion in Africa 48, no. 3 (2018): 255–85. http://dx.doi.org/10.1163/15700666-12340140.

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AbstractChristian churches are not abstract or ethereal institutions; they impact people’s daily decisions, weekly rhythms, and major life choices. This paper explores the continued importance of Lutheran, Presbyterian, and Anglican church membership for East African women. While much recent scholarship on Christianity in Africa has emphasized the rising prominence of Pentecostalism, I argue that historic, mission-founded churches continue to represent important sources of community formation and support for congregations. Using oral interviews with rural and urban women in Nairobi and norther

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3

Njagi, Joan. "Delivering Sexual and Reproductive Health Education to Girls." Girlhood Studies 11, no. 2 (2018): 30–45. http://dx.doi.org/10.3167/ghs.2018.110204.

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The use of helplines to deliver sexual and reproductive health (SRH) education to girls seeking such information and services can break down barriers created by low access and top-down approaches. However, it is important to interrogate their effectiveness in addressing the SRH needs of girls, particularly in contexts in which hierarchical social relations prevail and conservative religious and cultural norms dictate appropriate expressions and experiences of sexuality for girls and young women. In this article I use data drawn from a qualitative case study of a children’s helpline in Kenya to

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4

Adan, Fatuma I., and Dr M. N. Githae. "Factors Influencing Access to Reproductive Health Information Services among Young Aged 15-24 in Garissa Municipality, Kenya." International Journal of Contemporary Research and Review 9, no. 08 (2018): 20537–74. http://dx.doi.org/10.15520/ijcrr/2018/9/08/574.

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Young people face severe threats to their health and general well being. They are vulnerable to sexual assault and prostitution, too-early pregnancy and childbearing, unsafe abortion, malnutrition, female genital cutting, infertility, anemia, and reproductive tract infections (RTIs) including STIs and HIV/AIDS (NCPD, 2006). Close to a half of women aged 15-19 in Kenya are sexually active and by age 20-24 years, almost all (90%) are sexually exposed, and that 84% of the women aged 15-19 are single girls, then a large proportion of never-married girls are in their sexually active period (KDHS,20

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Selman, Lucy Ellen, Lisa Jane Brighton, Shane Sinclair, et al. "Patients’ and caregivers’ needs, experiences, preferences and research priorities in spiritual care: A focus group study across nine countries." Palliative Medicine 32, no. 1 (2017): 216–30. http://dx.doi.org/10.1177/0269216317734954.

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Background: Spiritual distress is prevalent in advanced disease, but often neglected, resulting in unnecessary suffering. Evidence to inform spiritual care practices in palliative care is limited. Aim: To explore spiritual care needs, experiences, preferences and research priorities in an international sample of patients with life-limiting disease and family caregivers. Design: Focus group study. Setting/participants: Separate patient and caregiver focus groups were conducted at 11 sites in South Africa, Kenya, South Korea, the United States, Canada, the United Kingdom, Belgium, Finland and Po

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6

White, Luise, Sarah Mirza, and Margaret Strobel. "Three Swahili Women: Life Histories from Mombasa, Kenya." American Historical Review 96, no. 1 (1991): 225. http://dx.doi.org/10.2307/2164163.

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7

Eastman, Carol M., Sarah Mirza, and Margaret Strobel. "Three Swahili Women: Life Stories from Mombasa, Kenya." International Journal of African Historical Studies 22, no. 4 (1989): 732. http://dx.doi.org/10.2307/219069.

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8

Haustein, Jörg. "Christianity, Politics and Public Life in Kenya." Pneuma 33, no. 1 (2011): 134–35. http://dx.doi.org/10.1163/157007411x554875.

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9

Lichty, S. "Christianity Politics and Public Life in Kenya." Journal of Church and State 51, no. 4 (2009): 697–99. http://dx.doi.org/10.1093/jcs/csq015.

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10

Osiek, Carolyn. "The Women in Paul's Life." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 2 (2012): 90–95. http://dx.doi.org/10.1177/0146107912441307.

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11

Varickanickal, Joann, Elijah Bisung, and Susan J. Elliott. "Water risk perceptions across the life-course of women in Kenya." Health Promotion International 35, no. 4 (2019): 639–48. http://dx.doi.org/10.1093/heapro/daz055.

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Abstract Inadequate access to water, sanitation and hygiene (WaSH) exposes many vulnerable populations, especially women and girls, to preventable diseases around the world. This paper reports findings from a photovoice project that explored water-related risk perceptions and health outcomes among women in Nyanchwa, Kenya. Thirteen women in four age categories were recruited for this study in July 2016 using the ‘snowball’ technique. From the results, inadequate access to WaSH was associated with increased water collection burden on women and children; environmental pollution; poor educational

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12

Taylor, Larissa Juliet, and Patricia Ranft. "Women and the Religious Life in Premodern Europe." Sixteenth Century Journal 27, no. 4 (1996): 1200. http://dx.doi.org/10.2307/2543981.

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13

Kreis, Sister Maria Clara, and Rebecca Bardwell. "Motivational Factors of Women Committed to Religious Life." Journal of Spirituality in Mental Health 13, no. 3 (2011): 193–206. http://dx.doi.org/10.1080/19349637.2011.593407.

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14

Bilinkoff, Jodi. "Women and the Religious Life in Premodern Europe." History: Reviews of New Books 25, no. 1 (1996): 24–25. http://dx.doi.org/10.1080/03612759.1996.9952606.

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15

Mercier, Joyce M., and Edward A. Powers. "Sense of Control Among Women Religious." Journal of Religious Gerontology 9, no. 4 (1996): 7–26. http://dx.doi.org/10.1300/j078v09n04_03.

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16

Teaff, Joseph D. "Leisure and Life Satisfaction of Older Catholic Women Religious." World Leisure & Recreation 33, no. 3 (1991): 27–29. http://dx.doi.org/10.1080/10261133.1991.9673777.

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17

Silberschmidt, Margrethe. "Have Men Become the Weaker Sex? Changing Life Situations in Kisii District, Kenya." Journal of Modern African Studies 30, no. 2 (1992): 237–53. http://dx.doi.org/10.1017/s0022278x00010703.

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The ‘discovery’ of third-world women and their situation followed in the wake of research by feminists in western societies. In the late 1960s, Ester Boserup documented that especially African rural women had experienced a major increase in their workload during this century; they had become the main producers not only of subsistence food but also of cash crops.

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18

Wolf, Mary Alice. "The Call to Vocation: Life Histories of Elderly Women Religious." International Journal of Aging and Human Development 31, no. 3 (1990): 197–203. http://dx.doi.org/10.2190/qfv9-y69f-1ah0-yrmw.

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19

Johnson, Penelope D. "Women and the Religious Life in Premodern Europe. Patricia Ranft." Speculum 75, no. 3 (2000): 724–25. http://dx.doi.org/10.2307/2903433.

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20

Faricy, Robert J. "The Person-Nature Split: Ecology, Women, and Human Life." Irish Theological Quarterly 53, no. 3 (1987): 203–18. http://dx.doi.org/10.1177/002114008705300303.

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21

Melia, Susan Perschbacher. "Generativity in the lives of elder catholic women religious." Advances in Life Course Research 5 (January 2000): 119–41. http://dx.doi.org/10.1016/s1040-2608(00)80009-x.

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22

Tsomo, Karma Lekshe. "Lao Buddhist Women: Quietly Negotiating Religious Authority." Buddhist Studies Review 27, no. 1 (2010): 85–106. http://dx.doi.org/10.1558/bsrv.v27i1.85.

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Throughout years of war and political upheaval, Buddhist women in Laos have devotedly upheld traditional values and maintained the practice of offering alms and other necessities to monks as an act of merit. In a religious landscape overwhelmingly dominated by bhikkhus (fully ordained monks), a small number have renounced household life and become maekhaos, celibate women who live as nuns and pursue contemplative practices on the periphery of the religious mainstream. Patriarchal ecclesiastical structures and the absence of a lineage of full ordination for women have combined to render the rel

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23

Mutuku, Lucia Mwikali K., Stephen Asatsa, and Josephine Adibo. "Emotional Intelligence and Adjustment to Community Living Among Consecrated Women Religious in Karen, Nairobi, Kenya." International Journal of Research and Innovation in Social Science 05, no. 06 (2021): 611–18. http://dx.doi.org/10.47772/ijriss.2021.5636.

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24

Engelke, Matthew, and Cynthia Hoehler-Fatton. "Women of Fire and Spirit: History, Faith, and Gender in Roho Religion in Western Kenya." Journal of Religion in Africa 27, no. 3 (1997): 337. http://dx.doi.org/10.2307/1581744.

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25

Morello SJ, Gustavo, Mikayla Sanchez, Diego Moreno, Jack Engelmann, and Alexis Evangel. "Women, Tattoos, and Religion an Exploration into Women’s Inner Life." Religions 12, no. 7 (2021): 517. http://dx.doi.org/10.3390/rel12070517.

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In this article, we study women’s tattoos from a lived religion perspective. We describe how women’s tattoos express their inner lives, the religious dynamics associated with tattooing, and how they negotiate them with others. The sample used came from surveys and interviews targeting tattooed women at a confessional college on the East Coast of the United States. Women appropriate a prevalent cultural practice like body art to express their religious and spiritual experiences and ideas. It can be a Catholic motto, a Hindu or Buddhist sign, or a reformulated goddess, but the point is that wome

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26

Kraemer, David, and Rahel R. Wasserfall. "Women and Water: Menstruation in Jewish Life and Law." Journal of Law and Religion 17, no. 1/2 (2002): 247. http://dx.doi.org/10.2307/1051427.

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27

Wangai, Mukami. "Religious Pluralism in Practice: Defining Secularism in Kenya’s Headscarf Cases." Strathmore Law Journal 3, no. 1 (2017): 177–86. http://dx.doi.org/10.52907/slj.v3i1.59.

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Present day Kenyan society represents a plurality of peoples, ideas and consequently, approaches to life, a state well embodied in the Constitution of Kenya. The apparent diversity presents challenges to the preservation of the multi-coloured nature of the society and at the same time guaranteeing rights and freedoms as envisaged by the 2010 Constitution. The preamble to the Constitution reconciles the two interests by celebrating the ‘ethnic, cultural and religious diversity’ of Kenya and envisioning an existence ‘in peace and unity as one indivisible sovereign nation’. A marriage of diversit

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28

Alvi, Sajid Mehmood, Muhammad Tahir, and Saira Bano. "Religious Orientation, Spirituality, and Life Satisfaction: A Gendered Perspective." Global Social Sciences Review VI, no. I (2021): 120–29. http://dx.doi.org/10.31703/gssr.2021(vi-i).13.

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In recent times, religiosity and spirituality have received much attention towards mental health, but very few investigations worked on their role on life satisfaction within the gender perspective. The present study, however, investigates the relationships between religiosity, spirituality, and life satisfaction among individuals residing in Haripur, Khyber Pakhtunkhwa (KPK) Pakistan, with special reference to gender. For this purpose, a sample of 150 adults (71 men and 79 women) were selected by convenient sampling technique and was evaluated using validated versions of three scales: Religio

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29

Ursaru, Manuela, Irina Crumpei, and Gabriel Crumpei. "Quality of Life and Religious Coping in Women with Breast Cancer." Procedia - Social and Behavioral Sciences 114 (February 2014): 322–26. http://dx.doi.org/10.1016/j.sbspro.2013.12.705.

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30

Cross, Claire. "The Religious Life of Women in Sixteenth-century Yorkshire (Presidential Address)." Studies in Church History 27 (1990): 307–24. http://dx.doi.org/10.1017/s0424208400012134.

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On 17 September 1523 a very wealthy widow, Dame Joan Thurscross, made her will in Hull. Her benefactions included £30 for new vestments to her parish church of St Mary’s, £35 to hire a priest for seven years to sing for her soul, the souls of her three husbands, of her parents, and of her son, £4 to the building works at the White Friars’, £12 for a priest to perform an obit in St Leonard’s convent in Grimsby, where she had been born, small presents to her god-daughter and other nuns at Sixhills, £20 for mending the causeway between Beverley and Anlaby, thirteen white gowns for thirteen poor w

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31

Kreis, Maria Clara, Joanna Crammond, and Marcia Lunz. "Motivational Factors Across Three Generations of Women Committed to Religious Life." Journal of Spirituality in Mental Health 18, no. 3 (2016): 163–84. http://dx.doi.org/10.1080/19349637.2015.1088427.

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32

McNamara, Jo Ann Kay. "Women and the Religious Life in Premodern Europe by Patricia Ranft." Catholic Historical Review 83, no. 2 (1997): 298–99. http://dx.doi.org/10.1353/cat.1997.0096.

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33

Chibnall, Marjorie, and Berenice M. Kerr. "Religious Life for Women c. 1100-c.1350: Fontevraud in England." American Historical Review 106, no. 1 (2001): 239. http://dx.doi.org/10.2307/2652352.

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34

Zamanian, Hadi, Hasan Eftekhar-Ardebili, Mehrdad Eftekhar-Ardebili, et al. "Religious Coping and Quality of Life in Women with Breast Cancer." Asian Pacific Journal of Cancer Prevention 16, no. 17 (2015): 7721–25. http://dx.doi.org/10.7314/apjcp.2015.16.17.7721.

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35

Mack, Phyllis. "Quaker Women. Personal Life, Memory and Radicalism in the Lives of Women Friends, 1780–1930." Church History and Religious Culture 90, no. 2 (2010): 465–66. http://dx.doi.org/10.1163/187124110x542833.

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36

Klingorová, Kamila. "Feminist geographies of religion: Christianity in everyday life of young women." Geografie 121, no. 4 (2016): 612–31. http://dx.doi.org/10.37040/geografie2016121040612.

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Religion influences people’s everyday life, including the way they structure their families, and relationships between men and women in general. Religious adherents tend to hold more traditional and even gender-stereotypical values. The association between religion and gender relations in space lends itself well to an analysis through feminist geographies of religion. Nevertheless, social relations in Czech secular society continue to be formed by Christian culture, which makes research in feminist geographies of religion important in this context. This contribution is based on a qualitative r

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37

Amaefule, Adolphus Ekedimma. "Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 3 (2020): 116–35. http://dx.doi.org/10.1177/0146107920934699.

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There is a close relationship between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture and the status of women therein. This article examines the implications that the life, ministry, actions and inactions, of women prophets in the Old Testament hold for Christian women in contemporary Southeastern Nigeria where the Igbos live. Despite the obvious difference in time and clime, it is discovered, among other things, that the life and ministry of these women prophets challenge present-day Igbo Christian women to be much more courageous and self-co

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38

Rialem, Faith, Jessie P. Gu, Violet Naanyu, et al. "Knowledge and Perceptions Regarding Palliative Care Among Religious Leaders in Uasin Gishu County, Kenya: Survey and Focus Group Analysis." American Journal of Hospice and Palliative Medicine® 37, no. 10 (2020): 779–84. http://dx.doi.org/10.1177/1049909119899657.

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Spirituality and religion are at the core of Kenyan life. Pastoral leaders play a key role in shaping the individual and community’s response to living with chronic and life-threatening illnesses. Involvement of religious leaders would therefore be critical in advocacy and education efforts in palliative care (PC) to address the needs of this population. The goal of this study was to evaluate the knowledge and perceptions of religious leaders in Western Kenya regarding PC. This was a mixed-methods study with 86 religious leaders utilizing a 25-question survey followed by 5-person focus group d

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39

Mwaura, Philomena Njeri. "Stigmatization and Discrimination of HIV/AIDS Women in Kenya: A Violation of Human Rights and its Theological Implications." Exchange 37, no. 1 (2008): 35–51. http://dx.doi.org/10.1163/157254308x251322.

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AbstractDespite spirited efforts by the African governments, the church, faith based organizations, non-governmental organizations, individuals and communities, available statistics confirm that the AIDs epidemic continues to advance. This has been exacerbated by grinding poverty, patriarchal gender power relations that render women powerless, damaging practices supported by both traditional and modern cultures, ineffective health care systems, stigma and discrimination. Women and girl children suffer in greater proportions relative to men. Their human rights have been violated inside and outs

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40

Cahill, Lisa Sowle. "Women, ‘respect for life,’ and the church in the United States." Social Thought 13, no. 2-3 (1987): 74–86. http://dx.doi.org/10.1080/15426432.1987.10383597.

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41

Gustafsson, Jessica. "Domestic Connectivity: Media, Gender and the Domestic Sphere in Kenya." Media and Communication 6, no. 2 (2018): 188–98. http://dx.doi.org/10.17645/mac.v6i2.1295.

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This article explores how increased media access and use influences Kenyan women’s everyday life and alters the domestic space. Based on 30 in-depth interviews with women in Uasin Gishu County, Kenya, the article demonstrates that women have incorporated newly gained media into their daily lives and routines. Increased media access has opened up the home and turned the domestic sphere from a secluded place into a connected space in which women can receive input from, connect with and interact with the world beyond their immediate surroundings whilst simultaneously remaining at home and fulfill

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42

Winter, Samantha C., Lena Moraa Obara, and Francis Barchi. "Environmental Correlates of Health-Related Quality of Life among Women Living in Informal Settlements in Kenya." International Journal of Environmental Research and Public Health 16, no. 20 (2019): 3948. http://dx.doi.org/10.3390/ijerph16203948.

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Informal settlements (slums)—defined as residential areas lacking durable housing; sufficient living and public spaces; access to basic infrastructure, water, sanitation, and other services; and secure tenancy—are presumed to be poor health environments. Research in Kenya suggests that residents of these settlements have the worst health outcomes of any population, yet there is a paucity of research focused on the health and well-being of these residents. Even less attention is given to the role played by environment in health in these settings. The present study addresses these gaps by examin

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43

Davidson, Denise, Kelly S. Hughes, Ieva Misiunaite, Elizabeth Hilvert, and Alan Shuldiner. "Body Image and Life Satisfaction in Amish, Catholic, and Non-Religious Women." Journal of Amish and Plain Anabaptist Studies 6, no. 2 (2018): 174–91. http://dx.doi.org/10.18061/1811/87096.

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44

Cavaliere, Paola. "Women between Religion and Spirituality: Observing Religious Experience in Everyday Japanese Life." Religions 10, no. 6 (2019): 377. http://dx.doi.org/10.3390/rel10060377.

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A large majority of Japanese people describe themselves as mushūkyō, ‘non-religious’, even though they participate in several religious-related cultural practices that socialize them to accept spiritual attitudes without the mediation of organized religion. This phenomenon fits well into the ‘spiritual but not religious’ formula of the contemporary Northern European and North American sociological debate, in which the ‘religion’ and ‘spiritual’ categories denote interdependent, although not always reciprocated, domains. Drawing upon two sets of qualitative data on women belonging to five relig

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45

Tompson, Sally. "Religious Life for Women c1100-c.1350: Fontevraud in England Berenice Kerr." English Historical Review 115, no. 463 (2000): 931. http://dx.doi.org/10.1093/enghis/115.463.931.

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46

Tompson, S. "Religious Life for Women c1100-c.1350: Fontevraud in England Berenice Kerr." English Historical Review 115, no. 463 (2000): 931. http://dx.doi.org/10.1093/ehr/115.463.931.

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47

Hickey, Katherine A. "The Information Behavior of Catholic Women Discerning a Vocation to Religious Life." Journal of Religious & Theological Information 16, no. 1 (2017): 2–21. http://dx.doi.org/10.1080/10477845.2016.1273027.

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48

Nzomo, Maria. "The Status of Women’s Human Rights in Kenya and Strategies to Overcome Inequalities." Issue: A Journal of Opinion 22, no. 2 (1994): 17–20. http://dx.doi.org/10.1017/s0047160700501875.

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This paper takes the position that the human rights of women are inalienable and an integral and indivisible part of universal human rights, which we define to include the right to full and equal participation of women with men, in the political civil, economic, social and cultural life at all levels. The International Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), which is one of the International instruments that explicitly focuses on women’s human rights, is quite comprehensive in its coverage. Consisting of 30 articles, CEDAW covers women’s human rights

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49

Johnson, Elizabeth A. "“Your one wild and precious life”: Women on the Road of Ministry." Theological Studies 80, no. 1 (2019): 202–13. http://dx.doi.org/10.1177/0040563918819800.

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While women continue to engage in ministry in increasing numbers, their presence and activity is an unresolved issue in terms of ecclesial structure and meaning. In the past the effects of the Second Vatican Council and the twentieth-century women’s movement combined to open the door to women’s active engagement. The ongoing foundation of women’s vocation to ministry lies, in the present as always, in the significance of baptism; its theology and ritual are the same for women as for men. In the face of current impasse, the dangerous memory of biblical women in ministry at the origins of the ch

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50

Crossland, Mary, Ana Maria Paez Valencia, Tim Pagella, et al. "Women’s Changing Opportunities and Aspirations Amid Male Outmigration: Insights from Makueni County, Kenya." European Journal of Development Research 33, no. 4 (2021): 910–32. http://dx.doi.org/10.1057/s41287-021-00362-8.

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AbstractIn Makueni County, Kenya, an area experiencing intensifying migration flows, we investigate the aspired futures of rural men and women using a novel methodology combining a narrative-based survey tool, focus group discussions and semi-structured interviews. Our findings indicate that, in the absence of men and presence of norms restricting women's movement out of rural life, women are becoming increasingly engaged in farm management. Women’s aspirational narratives focused on commercialising farm activities, likely reflecting their changing agricultural opportunity space and new realit

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