By Lillian Ashcraft-Eason, Darnise Martin, Oyeronke Olademo
This probing and thought-provoking sequence of essays brings jointly in a single quantity the multifaceted studies of girls within the New and Africana religions as practiced this present day. With this paintings, faith turns into a lens for interpreting the lives of ladies of various ethnicities and nationalities around the social spectrum.In girls and New and Africana Religions, readers pay attention from girls from a few religious/spiritual persuasions worldwide, together with Africa, Asia, the Caribbean, South the US, and North the US. those voices shape the middle of exceptional explorations of relatives and surroundings, social and non secular empowerment, sexuality and gear, and ways that worldview informs roles in faith and society. each one essay contains scene-setting historic and social history details and engaging insights from well known students sharing their very own examine and firsthand studies with their topics.
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Additional resources for Women and New and Africana Religions (Women and Religion in the World)
Essien-Udom, E. U. Black Nationalism: A Search for an Identity in America. Chicago and London: University of Chicago Press, 1962. Evanzz, Karl. The Messenger: The Rise and Fall of Elijah Muhammad. New York: Pantheon Books, 1999. Fanon, Franz. Black Skin, White Masks. New York: Grove Weidenfeld, 1982. Freud, Sigmund. Introductory Lectures on Psychoanalysis. Vols. 15–16. London: Hogarth Press, 1963. Three Essays on Sexuality. Standard Edition. Vol. 7. London: Hogarth Press, 1953. ’’ In New Introductory Lectures on Psychoanalysis.
14 W OMEN AND N EW AND A FRICANA R ELIGIONS Because emasculation was the greatest fear, African American women were the ultimate symbol of danger. It is not difficult to translate men’s concern over their own masculinity into control of women. Women embodied all that would threaten the continued existence and psychological well being of African American men, especially given that black men, the Black Nation, could only be reproduced through her. She was the ‘‘field,’’ the passive recipient of the man’s ‘‘seed’’ who is worked on and entered.
See page 9 in book one and in book two refer to pages 19–20, 37, 72, 116, and 135–36. 22. Muhammad, How to Eat to Live: Book Two (Atlanta: MEMPS, 1972), 107. Also see page 93 in book one. 23. Muhammad, How to Eat to Live: Book Two, 82. 24. Carole M. Counihan, ‘‘Female Identity, Food, and Power in Contemporary Florence,’’ Anthropological Quarterly (April 1988): 61, 53. 25. Muhammad, How to Eat to Live: Book One, 67. 26. Muhammad, How to Eat to Live: Book One, 81. 27. Muhammad, How to Eat to Live: Book One, 82.