The influences of the second wave of FEMINISM movements to religion
Who is more religious?One of the first topics to be extensively discussed was ...
The nature of the problem: The level of religious piety between men and women raises the question: Who tends to be "more religious"? |
DebateIn this debate, Miller and Hoffmann (1995) and Stark (2002) were the first to ask why women were more devout than men and turned to ask why men were more ungodly than women. However, , the essentialist category of women has been questioned, pointing out that women, like men, are opposed to each other through differences in class, age, race, creed or sexual orientation, and that they can also be agents in the religious sphere.
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AdvantageReligion contributes to the development of gender ideologies related to cultural heritage, political and moral values, as well as authority and hierarchical forms. Women are more clearly constrained by these dynamics because "they are seen as embodying the state, family and religious ideas, as well as the main forces that spread values and control civil society through the form of male domination. ”
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The Position of Women in the Ethiopian Orthodox Tewahedo Church
Ethiopia's Jihad records at least a few sacred women, and other reports confirm that women's levels of higher education in laws and regulations and traditional literature are almost the same as those of men. These people even have women with church education, public recognition or social status.
Senior women also played a political role in the management of EOTC property. It is reported that few crown, the Queen of Ethiopia and other noble Christian women, are very active in building and funding churches and monasteries.
However, there is no indication that educated women can use their biblical knowledge for teaching or other church purposes. There were also no reports of women serving as deacons, priests or spiritual mentors. However, attitudes have changed slowly since the beginning of 20th century. With the introduction of modern education, more and more women are receiving formal education, even reaching university level or studying abroad.
Senior women also played a political role in the management of EOTC property. It is reported that few crown, the Queen of Ethiopia and other noble Christian women, are very active in building and funding churches and monasteries.
However, there is no indication that educated women can use their biblical knowledge for teaching or other church purposes. There were also no reports of women serving as deacons, priests or spiritual mentors. However, attitudes have changed slowly since the beginning of 20th century. With the introduction of modern education, more and more women are receiving formal education, even reaching university level or studying abroad.
Gender roles in Ethiopia
Ethiopia has distinctive gender roles. These women are responsible for household chores such as brewing beer, cooking, buying and selling spices, making butter, chopping wood and fetching water, and looking after children. The men cultivate, harvest and trade goods; slaughter animals as food; graze; build houses; and logging. To a large extent, African countries, like other countries, have seen very traditional gender roles. Like many other countries, their societies are dominated by patriarchal societies. With the use of religion and culture, men have been able to put women in a subordinate position for most of their history. Because of the patriarchal nature of the country, women are disadvantaged in terms of economy, society and the upbringing of their families.
- Because women's status, women are generally poor than men.
- Women are less educated.
- Women cannot determine the number and spacing of their children.
- Women do not have the means and resources to feed their children and their own.
Work Cited
Giuseppe Alberigo, Joseph A Komonchak (2005). History of Vatican. Peeters Publishers. ISBN 978-1-57075-155-4.
Berhane-Selassie, Tsehai, and Angela M. Müller. “Women in the Ethiopian Orthodox Täwaḥədo Church: Gender and Irregularities at Holy Water Sites / Les Femmes Dans l’Église Orthodoxe Täwaḥədo Éthiopienne : Genres Et Irrégularités Sur Les Sites d’Eau Bénite.” Annales DEthiopie, vol. 30, no. 1, 2015, pp. 119–151., doi:10.3406/ethio.2015.1584.
Eresso, Meron Zeleke, and Silvia Bruzzi. “Women, Gender and Religions in Ethiopia / Femmes, Genre Et Religions En Ethiopie.” Annales DEthiopie, vol. 30, no. 1, 2015, pp. 11–19., doi:10.3406/ethio.2015.1580.
Unless otherwise indicated, material for this article was taken from Yolande Mara, The Church of Ethiopia – The National Church in the Making (Asmara: IL POLIGRAFICO, 1972), pp. 113-115
Richard Greenfield (1965). "Ethiopia: A New Political History". F. A. Praeger. In Ethiopia the (Christian) Church and state are one.
"The Global Gender Gap Report 2013" (PDF). World Economic Forum. pp. 12–13
Berhane-Selassie, Tsehai, and Angela M. Müller. “Women in the Ethiopian Orthodox Täwaḥədo Church: Gender and Irregularities at Holy Water Sites / Les Femmes Dans l’Église Orthodoxe Täwaḥədo Éthiopienne : Genres Et Irrégularités Sur Les Sites d’Eau Bénite.” Annales DEthiopie, vol. 30, no. 1, 2015, pp. 119–151., doi:10.3406/ethio.2015.1584.
Eresso, Meron Zeleke, and Silvia Bruzzi. “Women, Gender and Religions in Ethiopia / Femmes, Genre Et Religions En Ethiopie.” Annales DEthiopie, vol. 30, no. 1, 2015, pp. 11–19., doi:10.3406/ethio.2015.1580.
Unless otherwise indicated, material for this article was taken from Yolande Mara, The Church of Ethiopia – The National Church in the Making (Asmara: IL POLIGRAFICO, 1972), pp. 113-115
Richard Greenfield (1965). "Ethiopia: A New Political History". F. A. Praeger. In Ethiopia the (Christian) Church and state are one.
"The Global Gender Gap Report 2013" (PDF). World Economic Forum. pp. 12–13
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