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Artículos de revistas sobre el tema "Religious life of women"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 21 de febrero de 2023

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1

Mercier, Joyce M., and Edward A. Powers. "Sense of Control Among Women Religious." Journal of Religious Gerontology 9, no. 4 (December 30, 1996): 7–26. http://dx.doi.org/10.1300/j078v09n04_03.

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2

Abduraimova, Durdona Muhammadi kizi. "THE ROLE OF WOMEN IN HISTORICAL AND MODERN SOCIAL LIFE." CURRENT RESEARCH JOURNAL OF HISTORY 03, no. 02 (February 1, 2022): 44–47. http://dx.doi.org/10.37547/history-crjh-03-02-08.

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This article discusses the historical roots of women's rights, religious views, the situation and problems of different periods, as well as the formation of modern approaches and today's reforms in this regard.

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3

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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4

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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5

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

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6

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

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7

Cavaliere, Paola. "Women between Religion and Spirituality: Observing Religious Experience in Everyday Japanese Life." Religions 10, no. 6 (June 8, 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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8

Luongo, Francis Thomas. "Catherine of Siena's Advice to Religious Women." Specula: Revista de Humanidades y Espiritualidad, no. 3 (May 14, 2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.

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This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to

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9

Osiek, Carolyn. "The Women in Paul's Life." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 2 (April 19, 2012): 90–95. http://dx.doi.org/10.1177/0146107912441307.

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10

Akbar, Waza Karia, Yuhelna Yuhelna, and Sri Rahmadani. "THE DILEMMA OF ISLAMIC EDUCATION AND PROSTITUTION LIFE." JESS (Journal of Education on Social Science) 5, no. 1 (May 3, 2021): 1. http://dx.doi.org/10.24036/jess.v5i1.299.

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The Minangkabau society is famous for the tradisional philosophy of adat basandi sarak, sarak basandi kitabullah (ABS-SBK). Education and religious values have been passed down from one generation to another. However, it is still not going well. It is seen with the many women who are trapped in negative terms. They are very weak people in the economy and religious education. The goal to be achieved in this study in find out the causes of Minangkabau women who are continually involved in the world prostitution. The focus of this research is the woman in the localization of the goddess Aro, West

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11

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

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12

Ališauskienė, Milda. "Women’s Leadership in New Religions and the Question of Gender Equality in Post-Communist Lithuania." Nova Religio 24, no. 4 (May 1, 2021): 84–103. http://dx.doi.org/10.1525/nr.2021.24.4.84.

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This article discusses features of women’s religious leadership, social innovations, and transmission of existing gender relations patterns within diverse new religions in post-communist society in Lithuania. The article is based on participant observation in Pagan and Hindu-origin religious groups and interviews with women leaders of these groups. The narratives of women leading Pagan and Hindu religious groups in Lithuania reflected their agency, features of their leadership, and the basis for the construction of their religious authority. Research data showed that the women interviewed took

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13

Nedzelska, N. I. "Women's deities in the religions of the Abrahamic tradition." Ukrainian Religious Studies, no. 19 (October 2, 2001): 15–23. http://dx.doi.org/10.32420/2001.19.1159.

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It is not objectionable in modern science that the woman was deified earlier than her husband, and the sacred books of religions of the Abrahamic tradition capture the next stage of society's development: the transition to a new way of farming and the rule of man in all spheres of life. Judaism and Islam did not recognize the cult of the goddesses and always struggled with it. For the Jews, Yahweh (or Yahweh) was both a patron of women. In Judaism, a woman does not actively participate in religious life. It is not necessary here, because its vital activity is itself a religious one. The functi

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14

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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15

Tsomo, Karma Lekshe. "Lao Buddhist Women: Quietly Negotiating Religious Authority." Buddhist Studies Review 27, no. 1 (September 7, 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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16

Alvi, Sajid Mehmood, Muhammad Tahir, and Saira Bano. "Religious Orientation, Spirituality, and Life Satisfaction: A Gendered Perspective." Global Social Sciences Review VI, no. I (March 30, 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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17

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

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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 (October 1990): 197–203. http://dx.doi.org/10.2190/qfv9-y69f-1ah0-yrmw.

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19

Uche, Anthonia Odilile. "Influence of Self-Care Awareness on the Physical Well-Being of African Religious Women in Karen, Nairobi, Kenya: A Psycho - Educational Intervention." Journal of Gender Related Studies 3, no. 1 (October 20, 2022): 73–99. http://dx.doi.org/10.47941/jgrs.1076.

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Purpose: This study explored how self-care awareness practice influences the physical well-being of African religious Women of the Catholic Church in Karen, Nairobi-Kenya. Methodology: Qualitative paradigm and phenomenological design were used. Target was all African religious women living in Karen. Maximum variation sampling technique was used to select four religious women’s congregations that participated in the study. Criterion sampling technique was used to select 10 participants for the study, comprising of 4 religious women, 2 religious brothers, 2 priests and 2 lay persons.

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20

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 (July 8, 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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21

Menegon, Eugenio. "Child Bodies, Blessed Bodies: the Contest Between Christian Virginity and Confucian Chastity." NAN NÜ 6, no. 2 (2004): 177–240. http://dx.doi.org/10.1163/1568526042530391.

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AbstractIn late imperial China chastity of a widowed or betrothed woman, rather than virginity per se, was considered the core female virtue in social practice, in literary discourse, and in law. However, religious chastity as offered in Buddhism and other Chinese religious traditions was a way for women to evade the strictures of married life. This helps explain why, when introduced in the seventeenth century by Spanish Dominican friars, the concept of virginity as a prerequisite for consecrated religious life found enthusiastic acceptance among some women in Fujian province. To legitimize vi

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22

Shah, Rozena Hussain, and Umar Hayat. "U-19 Female Status in Semetic Religions A Comparative Critical Research Study." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (September 1, 2020): 276–90. http://dx.doi.org/10.53575/u19.v4.01.276-290.

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"Human life and society comprises man and woman in general. Both are equal to each other being human being having equal rights and responsibilities being with in their natural limits. But the ground reality is quite different and bitter. The mankind especially the women folk have been exploited for a long time due to which society got imbalanced. The need is to probe the issue in the light of different religious teachings especially the semetic religions to know the actual status of women folk and to analyse that what of the semetic religions gives them their proper status in society by protec

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23

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 (May 13, 2016): 163–84. http://dx.doi.org/10.1080/19349637.2015.1088427.

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24

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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25

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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26

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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27

Zamanian, Hadi, Hasan Eftekhar-Ardebili, Mehrdad Eftekhar-Ardebili, Davood Shojaeizadeh, Saharnaz Nedjat, Zahra Taheri-Kharameh, and Mona Daryaafzoon. "Religious Coping and Quality of Life in Women with Breast Cancer." Asian Pacific Journal of Cancer Prevention 16, no. 17 (December 3, 2015): 7721–25. http://dx.doi.org/10.7314/apjcp.2015.16.17.7721.

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28

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

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29

R, Nirmaladevi. "Prostitution Life and Prosperity in Epics." International Research Journal of Tamil 3, no. 1 (January 27, 2021): 174–80. http://dx.doi.org/10.34256/irjt21119.

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The Science of Anthropology in separate Human Being understand the relationship between the various Human being along Faith, Custom, not written in law and religious belief- Women is most important in human being – In women whore is study the all kinds of Arts and proud in her life – Most beautiful women of whore only bought pariaum in her life – Silapathigaram – Manimegalai letter to Kovalan is the best one in Tamil literature- Now-a –Day these women’s are well in her life style – these women are good manner and popular in Novel Literature.

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30

Yulikhah, Safitri. "JILBAB ANTARA KESALEHAN DAN FENOMENA SOSIAL." Jurnal Ilmu Dakwah 36, no. 1 (August 24, 2017): 96. http://dx.doi.org/10.21580/jid.v36.1.1627.

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<p>Close the genitals for a Muslim woman is a liability as embodied in the Qur'an. Clothes that cover the genitals is commonly called hijab. In the development of the hijab is not simply understood as a religious duty. However, it extends into the lifestyle of women in part. Hijab eventually not only a manifestation of piety as hoped religious orders. On the other hand hijab is a manifestation of social phenomena. This is reinforced by the widespread use of the hijab in some communities for reasons of politics, law, and others. Religious reasons behind the use of hijab among Muslim women

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31

Yulikhah, Safitri. "JILBAB ANTARA KESALEHAN DAN FENOMENA SOSIAL." Jurnal Ilmu Dakwah 36, no. 1 (August 24, 2017): 96. http://dx.doi.org/10.21580/jid.v36i1.1627.

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<p>Close the genitals for a Muslim woman is a liability as embodied in the Qur'an. Clothes that cover the genitals is commonly called hijab. In the development of the hijab is not simply understood as a religious duty. However, it extends into the lifestyle of women in part. Hijab eventually not only a manifestation of piety as hoped religious orders. On the other hand hijab is a manifestation of social phenomena. This is reinforced by the widespread use of the hijab in some communities for reasons of politics, law, and others. Religious reasons behind the use of hijab among Muslim women

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32

Rasyidah, Rasyidah, Mustabsyirah Husein, Husna Amin, Dwi Dendi, and Masrizal Masrizal. "Disharmony of intra-Islamic religious life at the women's majelis ta'lim in Aceh." Gender Equality: International Journal of Child and Gender Studies 8, no. 2 (September 30, 2022): 135. http://dx.doi.org/10.22373/equality.v8i2.13211.

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This paper explains the disharmony of intra-Islamic religious life at the women Majelis Ta’lim in Aceh. Majelis Ta’lim as one of the local wisdoms in Aceh which is still practiced as a community school that educates women/mothers in the community. This should be able to become a pillar that strengthens the peaceful role of women. However, this becomes difficult, because of there is disharmony situation in religious interactions in the women's Majelis Ta’lim. Whereas the peaceful energy possessed by women should be maximized to build intra-Islamic religious harmony. This study used a qualitativ

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33

Duana Sutika, I. Nyoman. "Perempuan dalam Konstruksi Sosial Religius Masyarakat Bali." Pustaka : Jurnal Ilmu-Ilmu Budaya 19, no. 1 (February 28, 2019): 56. http://dx.doi.org/10.24843/pjiib.2019.v19.i01.p10.

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Religious social construction in the life of society in Bali gives advantages for men but vice versa for women in all aspects of life. Social construction strengthens myths, creates discrimination, marginalization, and oppression of women. Religious interpretations are conducted in constructions created by patriarchal societies, so women are always positioned as subordinate status. This cultural and patriarchal ideology clarifies women as the second class after men, as oppressed objects in all living structures. The image of women behind this cultural manifestation has become a heritage that a

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34

Zahid, Reza Ahmad. "Aktualisasi Komitmen Beragama Waria Kota Kediri." Journal An-Nafs: Kajian Penelitian Psikologi 5, no. 2 (November 30, 2020): 217–32. http://dx.doi.org/10.33367/psi.v5i2.1382.

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The existence of transgender in social life still leaves many problems. Negative stigma and discrimination are already firmly attached to them. This problem certainly requires handling so that the negative mindset of transgender women does not only put to something horrible in nature. They also cannot be separated from their natural tendency as religious humans (homo-religious). This study seeks to reveal the religiosity side of transgender women and how they actualize their religious-selves. Because of this reason, the researcher uses the concept of Maslow as self-actualization, then Stark an

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35

Higgins, Maura P. "Parental Bereavement and Religious Factors." OMEGA - Journal of Death and Dying 45, no. 2 (October 2002): 187–207. http://dx.doi.org/10.2190/raut-e0rx-tle5-au8y.

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There is a long held theory that religiosity provides comfort in times of bereavement. The purpose of this study is to examine religious factors and their relationship with depression as measured by the short CES-D scale in respondents that have experienced the death of a child. It is hypothesized that religious variables including a belief in afterlife and frequency of attendance at religious services will have a relationship with depression, with respondents who have higher measures of religiosity on these measures experiencing lower levels of depression. The research design is a secondary a

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36

Kabel, Allison M. "Modest Swimwear, Religiosity and Aging: Apparel and Physical Activity for Women Throughout the Life Course." Anthropology & Aging 43, no. 1 (March 28, 2022): 35–48. http://dx.doi.org/10.5195/aa.2022.359.

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Swim-related activity is one of the most recommended forms of physical activity for older adults, increasing the importance of access to swimming and water sports throughout the life course. This study examined eight online forums addressing topics related to religious-based modesty and moral judgements about different types of swimwear, such as the bikini or the burqini. Online discussion forums dedicated to modest dress for women with religious or faith-based modesty preferences are often called “modesty blogs.” These blogs have grown in popularity and influence on social media, and one of t

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37

Cavaliere, Paola. "Building Emotional Resilience: Japanese Women’s Religious and Spiritual Coping Strategies in the Time of COVID-19." Religions 12, no. 9 (September 3, 2021): 723. http://dx.doi.org/10.3390/rel12090723.

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This paper explores the moderating effect of religious and spiritual coping mechanisms on the COVID-19 pandemic-induced emotional distress among a group of Japanese women practising temple meditation and yoga. A growing body of literature identifies religion and spirituality as sources of coping mechanisms for emotional distress during the pandemic, in that they enable individuals to find ways to improve subjective well-being and quality of life. The study uses a descriptive phenomenological approach, drawing upon narratives collected between September 2020 and June 2021 from thirty-two respon

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38

Willya, Evra. "HAK-HAK REPRODUKSI DALAM PANDANGAN ISLAM." Marwah: Jurnal Perempuan, Agama dan Jender 11, no. 1 (June 2, 2012): 1. http://dx.doi.org/10.24014/marwah.v11i1.497.

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Woman always becomes an interesting topic to be discussed in religion. It is because of religion represents the way of life of mankind. It contains direct interconnected teachings with law and orders about the position and life of woman, both in worship and in particular relationship between man and woman, especially in terms of family relationships. During this, most of “the religious elite" are biased in understanding and interpretation of the religious texts in relation to women's issues, because they understand the religious texts literally, it seem to favor men over women. This paper disc

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

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40

Hawes, Frances, and Jane Tavares. "LONG-TERM GENDERED PATHWAYS OF RELIGIOUS INVOLVEMENT POST WIDOWHOOD." Innovation in Aging 6, Supplement_1 (November 1, 2022): 431. http://dx.doi.org/10.1093/geroni/igac059.1693.

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Abstract Widowhood is associated with decreased emotional well-being, particularly increased depression. Prior research suggests that religiosity may help improve mental health among widowed individuals. However, longitudinal studies exploring the role of religiosity on emotional well-being among widowed older adults is lacking, as are studies which examine different dimensions of religiosity. This longitudinal study analyzed data from the 2006-2018 waves of the nationally representative Health and Retirement Study (HRS). Ordinary least squares (OLS) regression analysis was used to examine the

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41

Santiago, Hailey J., Caitlin Curtin, Julia Stengel, Edward H. Thompson, and Andrew Futterman. "EXAMINING GENDER DIFFERENCES IN RELIGIOUS INVOLVEMENT AND DEPRESSION IN LATER LIFE." Innovation in Aging 3, Supplement_1 (November 2019): S525. http://dx.doi.org/10.1093/geroni/igz038.1933.

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Abstract This study examines gender differences in a causal model of religious motivation, religious participation and depression. Using a random sample of 287 community-dwelling older adults living in Worcester, MA, the model hypothesizes that motivations for religious involvement (intrinsic vs. extrinsic) differentially predict religious participation (organizational and non-organizational) as well as depression at both initial and 12-month assessments. In this model, participation also mediates direct relationships between religious motivation and depression. Religious motivation and partic

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42

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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43

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

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Tompson, S. "Religious Life for Women c1100-c.1350: Fontevraud in England Berenice Kerr." English Historical Review 115, no. 463 (September 1, 2000): 931. http://dx.doi.org/10.1093/ehr/115.463.931.

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45

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

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46

Laverty, W. H., I. W. Kelly, Coralee Pringle-Nelson, M. J. Miket, and B. L. Janzen. "Expressions of Life Meaning among College Students." Psychological Reports 97, no. 3 (December 2005): 945–54. http://dx.doi.org/10.2466/pr0.97.3.945-954.

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This study examined the views of 132 undergraduate students (35 men, 97 women) regarding what they considered to be contributing factors to a worthwhile or meaningful life. They rated, on a 5-point Likert scale, their agreement with each of 40 statements. Cluster analysis yielded three clusters which best described the data. One cluster comprised a religious group, and the other two clusters were nonreligious, with one having characteristics of both the religious and nonreligious cluster.

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McShane, Bronagh A. "Negotiating religious change and conflict: Female religious communities in early modern Ireland, c.1530–c.1641." British Catholic History 33, no. 3 (March 30, 2017): 357–82. http://dx.doi.org/10.1017/bch.2017.2.

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This article explores how communities of female religious within the English sphere of influence in Ireland negotiated their survival, firstly in the aftermath of the Henrician dissolution campaigns of the late 1530s and 1540s and thereafter down to the early 1640s. It begins by examining the strategies devised by women religious in order to circumvent the state’s proscription of vocational living in the aftermath of the Henrician suppression campaigns. These ranged from clandestine continuation of conventual life to the maintenance of informal religious vows within domestic settings. It then

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Bouldin, Elizabeth. "“A Good Martha?” Female Leadership and Domestic Life in Radical Pietistic Communities." Journal of Early Modern History 22, no. 1-2 (March 28, 2018): 28–48. http://dx.doi.org/10.1163/15700658-17-00011.

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Abstract Radical pietistic and renewal movements gave rise to a diverse number of communities throughout northern Europe starting in the late seventeenth century. Many groups practiced a conventicle-style piety, in which they held religious services in private settings such as houses. A distinctive feature of these semi-sequestered communities was the extent to which women took on active roles, sometimes to the point of leading and directing their fellow believers. Focusing on the Netherlandish mystic Antoinette Bourignon and the English Philadelphian Jane Lead, this article examines how these

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49

Aiakova, Zhargal A. "Женщина в контексте буддийского учения «Зерцало мудрости» ламы-просветителя Э.-Х. Галшиева". Oriental studies 15, № 2 (15 липня 2022): 349–60. http://dx.doi.org/10.22162/2619-0990-2022-60-2-349-360.

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Introduction. The image of woman in Buryat literature had been created under the influence of Buddhist patriarchal views which led to discrimination against the former and humiliation of female nature in religious and social life. The article deals with the status of Buryat woman in The Mirror of Wisdom, a Buddhist composition authored by Ven. E.-Kh. Galshiev (1855–1915). It describes women’s spiritual paths in pre-revolutionary Buryat society and demonstrates how Buddhist values had been incorporated into their daily life to determine spiritual and social foundations. Goals. The study seeks t

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Leonova, I. M. "CORRELATIONS OF LONELINESS WITH THE COMPONENTS OF THE MOTIVATIONAL SPHERE FOR WOMEN FROM DIFFERENT SOCIAL GROUPS." Ukrainian Psychological Journal, no. 2(16) (2021): 106–24. http://dx.doi.org/10.17721/upj.2021.2(16).7.

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The article reveals the connection between loneliness and the components of the motivational sphere for women from different social groups. An intergroup comparison was made and statistically significant differences in women’s life-affirming basic aspirations, unsatisfied motivating needs and life-meaning components were identified depending on women’s group affiliation. The positive, harmony basic aspirations prevailed over negative aspirations in groups of women living at the temporarily occupied territory, women displaced from the temporarily occupied territory, the disabled and Kyivans; su

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