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The first wave" /> <title>(PDF) Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism | Kathleen McPhillips - Academia.edu</title> <link rel="canonical" href="https://www.academia.edu/36910876/Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism_Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism" /> <script async src="https://www.googletagmanager.com/gtag/js?id=G-5VKX33P2DS"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-5VKX33P2DS', { cookie_domain: 'academia.edu', send_page_view: false, }); gtag('event', 'page_view', { 'controller': "single_work", 'action': "show", 'controller_action': 'single_work#show', 'logged_in': 'false', 'edge': 'unknown', // Send nil if there is no A/B test bucket, in case some records get logged // with missing data - that way we can distinguish between the two cases. // ab_test_bucket should be of the form <ab_test_name>:<bucket> 'ab_test_bucket': null, }) </script> <script> var $controller_name = 'single_work'; var $action_name = "show"; var $rails_env = 'production'; var $app_rev = '49879c2402910372f4abc62630a427bbe033d190'; var $domain = 'academia.edu'; var $app_host = "academia.edu"; var $asset_host = "academia-assets.com"; var $start_time = new Date().getTime(); var $recaptcha_key = "6LdxlRMTAAAAADnu_zyLhLg0YF9uACwz78shpjJB"; var $recaptcha_invisible_key = "6Lf3KHUUAAAAACggoMpmGJdQDtiyrjVlvGJ6BbAj"; var $disableClientRecordHit = false; </script> <script> window.require = { config: function() { return function() {} } } </script> <script> window.Aedu = window.Aedu || {}; window.Aedu.hit_data = null; window.Aedu.serverRenderTime = new Date(1732431385000); window.Aedu.timeDifference = new Date().getTime() - 1732431385000; </script> <script type="application/ld+json">{"@context":"https://schema.org","@type":"ScholarlyArticle","abstract":"Feminism is a relatively recent social movement of radical reform, emerging from the mass political movements of democratisation, secularisation and liberalism that swept across the Western world from the seventeenth century onwards. The first wave of organised feminist political action was articulated in the abolitionist, temperance and suffrage movements in America and Europe in the mid-nineteenth century and culminated in the Seneca Falls Convention of 1848 in New York State where the women\u0026amp;#39;s rights movement was born. Religion was a crucial influence in the work of first wave feminists enjoying close ties to the liberal movements of Protestantism , particularly the Quaker movement. However, as modernity progressed into the twentieth century and secularism became incorporated into state-craft, the influence of religion in the public sphere waned and humanist ethics came to the fore in political life. So, although Christianity had been a primary part of first wave feminism in the nineteenth and early twentieth centuries, from the 1960s second wave feminism embraced secularism and situated religion as an inherently patriarchal institution, incapable of social change, and has yet to acknowledge the pivotal part that women\u0026amp;#39;s religious leadership played in establishing the grounds for contemporary feminist politics. Recently, a third phase of religious feminism, defined as post-secular feminism, shifts the ground yet again to open up new possibilities of engagement between religious and non-religious feminisms. Following on from the first two waves of religious feminism, this third phase holds potential for counter hegemonic action in transforming gender conservative religious institutions, theologies and social practices towards more inclusive, potentially transformative, religious cultures. It also provides space for a new articulation of religious and secular feminist politics. Abstract Feminism is a relatively recent social movement of radical reform, emerging from the mass political movements of democratisation, secularisation and liberalism that swept across the Western world from the seventeenth century onwards. The first wave of organised feminist political action was articulated in the abolitionist, temperance and suffrage movements in America and Europe in the mid-nineteenth century and culminated in the Seneca Falls Convention of 1848 in New York State where the women\u0026amp;#39;s rights movement was born. Religion was a crucial influence in the work of first wave feminists enjoying close ties to the liberal movements of Protestantism , particularly the Quaker movement. However, as modernity progressed into the twentieth century and secularism became incorporated into state-craft, the influence of religion in the public sphere waned and humanist ethics came to the fore in political life. So, although Christianity had been a primary part of first wave feminism in the nineteenth and early twentieth centuries, from the 1960s second wave feminism embraced secularism and situated religion as an inherently patriarchal institution, incapable of social change, and has yet to acknowledge the pivotal part that women\u0026amp;#39;s religious leadership played in establishing the grounds for contemporary feminist politics. Recently, a third phase of religious feminism, defined as post-secular feminism, shifts the ground yet again to open up new possibilities of engagement between religious and non-religious feminisms. Following on from the first two waves of religious feminism, this third phase holds potential for counter hegemonic action in transforming gender conservative religious institutions, theologies and social practices towards more inclusive, potentially transformative, religious cultures. It also provides space for a new articulation of religious and secular feminist politics.","author":[{"@context":"https://schema.org","@type":"Person","name":"Kathleen McPhillips"}],"contributor":[],"dateCreated":"2018-06-24","dateModified":"2018-06-24","datePublished":null,"headline":"Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism","inLanguage":"en","keywords":["Christianity","Social Change","Feminism"],"locationCreated":null,"publication":null,"publisher":{"@context":"https://schema.org","@type":"Organization","name":null},"image":null,"thumbnailUrl":null,"url":"https://www.academia.edu/36910876/Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism_Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism","sourceOrganization":[{"@context":"https://schema.org","@type":"EducationalOrganization","name":"newcastle-au"}]}</script><link rel="stylesheet" media="all" href="//a.academia-assets.com/assets/single_work_page/loswp-352e32ba4e89304dc0b4fa5b3952eef2198174c54cdb79066bc62e91c68a1a91.css" /><link rel="stylesheet" media="all" href="//a.academia-assets.com/assets/design_system/body-8d679e925718b5e8e4b18e9a4fab37f7eaa99e43386459376559080ac8f2856a.css" /><link rel="stylesheet" media="all" 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"https://www.academia.edu/login?post_login_redirect_url=https%3A%2F%2Fwww.academia.edu%2F36910876%2FContested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism_Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism%3Fshow_translation%3Dtrue"; window.loswp.previewableAttachments = [{"id":56861864,"identifier":"Attachment_56861864","shouldShowBulkDownload":false}]; window.loswp.shouldDetectTimezone = true; window.loswp.shouldShowBulkDownload = true; window.loswp.showSignupCaptcha = false window.loswp.willEdgeCache = false; window.loswp.work = {"work":{"id":36910876,"created_at":"2018-06-24T22:39:49.502-07:00","from_world_paper_id":null,"updated_at":"2021-01-12T14:37:31.704-08:00","_data":{"abstract":"Feminism is a relatively recent social movement of radical reform, emerging from the mass political movements of democratisation, secularisation and liberalism that swept across the Western world from the seventeenth century onwards. The first wave of organised feminist political action was articulated in the abolitionist, temperance and suffrage movements in America and Europe in the mid-nineteenth century and culminated in the Seneca Falls Convention of 1848 in New York State where the women's rights movement was born. Religion was a crucial influence in the work of first wave feminists enjoying close ties to the liberal movements of Protestantism , particularly the Quaker movement. However, as modernity progressed into the twentieth century and secularism became incorporated into state-craft, the influence of religion in the public sphere waned and humanist ethics came to the fore in political life. So, although Christianity had been a primary part of first wave feminism in the nineteenth and early twentieth centuries, from the 1960s second wave feminism embraced secularism and situated religion as an inherently patriarchal institution, incapable of social change, and has yet to acknowledge the pivotal part that women's religious leadership played in establishing the grounds for contemporary feminist politics. Recently, a third phase of religious feminism, defined as post-secular feminism, shifts the ground yet again to open up new possibilities of engagement between religious and non-religious feminisms. Following on from the first two waves of religious feminism, this third phase holds potential for counter hegemonic action in transforming gender conservative religious institutions, theologies and social practices towards more inclusive, potentially transformative, religious cultures. It also provides space for a new articulation of religious and secular feminist politics. Abstract Feminism is a relatively recent social movement of radical reform, emerging from the mass political movements of democratisation, secularisation and liberalism that swept across the Western world from the seventeenth century onwards. The first wave of organised feminist political action was articulated in the abolitionist, temperance and suffrage movements in America and Europe in the mid-nineteenth century and culminated in the Seneca Falls Convention of 1848 in New York State where the women's rights movement was born. Religion was a crucial influence in the work of first wave feminists enjoying close ties to the liberal movements of Protestantism , particularly the Quaker movement. However, as modernity progressed into the twentieth century and secularism became incorporated into state-craft, the influence of religion in the public sphere waned and humanist ethics came to the fore in political life. So, although Christianity had been a primary part of first wave feminism in the nineteenth and early twentieth centuries, from the 1960s second wave feminism embraced secularism and situated religion as an inherently patriarchal institution, incapable of social change, and has yet to acknowledge the pivotal part that women's religious leadership played in establishing the grounds for contemporary feminist politics. Recently, a third phase of religious feminism, defined as post-secular feminism, shifts the ground yet again to open up new possibilities of engagement between religious and non-religious feminisms. Following on from the first two waves of religious feminism, this third phase holds potential for counter hegemonic action in transforming gender conservative religious institutions, theologies and social practices towards more inclusive, potentially transformative, religious cultures. It also provides space for a new articulation of religious and secular feminist politics."},"document_type":"other","pre_hit_view_count_baseline":null,"quality":"high","language":"en","title":"Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism","broadcastable":true,"draft":null,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [83451049]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "control"; window.loswp.useOptimizedScribd4genScript = false; window.loswp.appleClientId = 'edu.academia.applesignon';</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":56861864,"attachmentType":"pdf"}"><img alt="First page of “Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/56861864/mini_magick20190111-22166-vlkfrf.png?1547229394" /><img alt="PDF Icon" class="ds-work-cover--file-icon" src="//a.academia-assets.com/assets/single_work_splash/adobe.icon-574afd46eb6b03a77a153a647fb47e30546f9215c0ee6a25df597a779717f9ef.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free PDF</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism Contested Feminisms: Women's Religious Leadership and the Politics of Contemporary Western Feminism</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="83451049" href="https://newcastle-au.academia.edu/KathleenMcPhillips"><img alt="Profile image of Kathleen McPhillips" class="ds-work-card--author-avatar" src="https://0.academia-photos.com/83451049/19972850/19763729/s65_kathleen.mcphillips.jpeg" />Kathleen McPhillips</a></div><p class="ds-work-card--work-abstract ds-work-card--detail ds2-5-body-md">Feminism is a relatively recent social movement of radical reform, emerging from the mass political movements of democratisation, secularisation and liberalism that swept across the Western world from the seventeenth century onwards. The first wave of organised feminist political action was articulated in the abolitionist, temperance and suffrage movements in America and Europe in the mid-nineteenth century and culminated in the Seneca Falls Convention of 1848 in New York State where the women's rights movement was born. Religion was a crucial influence in the work of first wave feminists enjoying close ties to the liberal movements of Protestantism , particularly the Quaker movement. However, as modernity progressed into the twentieth century and secularism became incorporated into state-craft, the influence of religion in the public sphere waned and humanist ethics came to the fore in political life. So, although Christianity had been a primary part of first wave feminism in the nineteenth and early twentieth centuries, from the 1960s second wave feminism embraced secularism and situated religion as an inherently patriarchal institution, incapable of social change, and has yet to acknowledge the pivotal part that women's religious leadership played in establishing the grounds for contemporary feminist politics. Recently, a third phase of religious feminism, defined as post-secular feminism, shifts the ground yet again to open up new possibilities of engagement between religious and non-religious feminisms. Following on from the first two waves of religious feminism, this third phase holds potential for counter hegemonic action in transforming gender conservative religious institutions, theologies and social practices towards more inclusive, potentially transformative, religious cultures. It also provides space for a new articulation of religious and secular feminist politics. Abstract Feminism is a relatively recent social movement of radical reform, emerging from the mass political movements of democratisation, secularisation and liberalism that swept across the Western world from the seventeenth century onwards. The first wave of organised feminist political action was articulated in the abolitionist, temperance and suffrage movements in America and Europe in the mid-nineteenth century and culminated in the Seneca Falls Convention of 1848 in New York State where the women's rights movement was born. Religion was a crucial influence in the work of first wave feminists enjoying close ties to the liberal movements of Protestantism , particularly the Quaker movement. However, as modernity progressed into the twentieth century and secularism became incorporated into state-craft, the influence of religion in the public sphere waned and humanist ethics came to the fore in political life. So, although Christianity had been a primary part of first wave feminism in the nineteenth and early twentieth centuries, from the 1960s second wave feminism embraced secularism and situated religion as an inherently patriarchal institution, incapable of social change, and has yet to acknowledge the pivotal part that women's religious leadership played in establishing the grounds for contemporary feminist politics. Recently, a third phase of religious feminism, defined as post-secular feminism, shifts the ground yet again to open up new possibilities of engagement between religious and non-religious feminisms. Following on from the first two waves of religious feminism, this third phase holds potential for counter hegemonic action in transforming gender conservative religious institutions, theologies and social practices towards more inclusive, potentially transformative, religious cultures. It also provides space for a new articulation of religious and secular feminist politics.</p><div class="ds-work-card--button-container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--work-card","attachmentId":56861864,"attachmentType":"pdf","workUrl":"https://www.academia.edu/36910876/Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism_Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism"}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--work-card","attachmentId":56861864,"attachmentType":"pdf","workUrl":"https://www.academia.edu/36910876/Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism_Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism"}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div></div><div data-auto_select="false" data-client_id="331998490334-rsn3chp12mbkiqhl6e7lu2q0mlbu0f1b" data-doc_id="56861864" data-landing_url="https://www.academia.edu/36910876/Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism_Contested_Feminisms_Womens_Religious_Leadership_and_the_Politics_of_Contemporary_Western_Feminism" data-login_uri="https://www.academia.edu/registrations/google_one_tap" data-moment_callback="onGoogleOneTapEvent" id="g_id_onload"></div><div class="ds-top-related-works--grid-container"><div class="ds-related-content--container ds-top-related-works--container"><h2 class="ds-related-content--heading">Related papers</h2><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="0" data-entity-id="95900175" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/95900175/Dancing_through_the_Doctrine_Observations_on_Religion_and_Feminism">Dancing through the Doctrine: Observations on Religion and Feminism</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="219844739" href="https://independent.academia.edu/KoncharFarr">Cecilia Konchar Farr</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Dialogue: A Journal of Mormon Thought</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Dancing through the Doctrine: Observations on Religion and Feminism","attachmentId":97950940,"attachmentType":"pdf","work_url":"https://www.academia.edu/95900175/Dancing_through_the_Doctrine_Observations_on_Religion_and_Feminism","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/95900175/Dancing_through_the_Doctrine_Observations_on_Religion_and_Feminism"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="1" data-entity-id="11992613" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/11992613/Secular_and_Religious_Feminisms_A_Future_of_Disconnection">Secular and Religious Feminisms: A Future of Disconnection?</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="26013" href="https://chester.academia.edu/DawnLlewellyn">Dawn Llewellyn</a></div><p class="ds-related-work--abstract ds2-5-body-sm">This article identifies a disciplinary disconnection between secular and religious feminisms. While areas of study such as women’s, gender and feminist studies, and disciplines like feminist studies in religion, spirituality and theology advance understanding of gender relations, they are forms of analysis that rarely keep company. As we argue, there is a disconnection grounded in a sacred/ secular divide (Magee, 1999) evident through the different stages of the women’s movement and feminist history. Not only is this disciplinary disconnection mutually unhelpful, but it has implications for the ways gendered religious and secular discourses operate in the public square and therefore, has implications for the future of feminist theology. This article first identifies the lack of relationship between secular and religious feminisms illustrated in three interrelated ways: secular feminisms’ neglect of women’s religious experiences; feminist religious studies’ reservedness; and the sacred/secular binary operating in the academy. We then suggest this disconnection extends to the most recent expressions of feminism – the third wave. This article then discusses what both disciplines lose from a lack of dialogue and what might be gained by a closer relationship; particularly when contemporary events in the public sphere (such as the Pussy Riots) highlight the importance of paying attention to the way women’s experiences, and secular and religious discourses interact.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Secular and Religious Feminisms: A Future of Disconnection?","attachmentId":37336696,"attachmentType":"pdf","work_url":"https://www.academia.edu/11992613/Secular_and_Religious_Feminisms_A_Future_of_Disconnection","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/11992613/Secular_and_Religious_Feminisms_A_Future_of_Disconnection"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="122406767" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/122406767/Feminist_theology">Feminist theology</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="5483668" href="https://independent.academia.edu/JAugustine">J. 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Theory and Method section. 6 (7): 354–368. DOI: 10.1111/j.1749-8171.2012.00363.x</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"Feminism and Religion: Intersections between Western Activism, Theology and Theory\" 2012.","attachmentId":54406699,"attachmentType":"pdf","work_url":"https://www.academia.edu/34541520/_Feminism_and_Religion_Intersections_between_Western_Activism_Theology_and_Theory_2012","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/34541520/_Feminism_and_Religion_Intersections_between_Western_Activism_Theology_and_Theory_2012"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="4" data-entity-id="10915597" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/10915597/The_Odd_Couple_Religious_Feminism">The Odd Couple: Religious Feminism</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="17015" href="https://utahtech.academia.edu/NancyRoss">Nancy Ross</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="4160350" href="https://independent.academia.edu/JessicaFinnigan">Jessica Finnigan</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Religious feminists are in the difficult position of navigating multiple borderlands. The most obvious of these borders is the challenging middle ground between feminism and conservative religious institutions, which want to define and maintain their own boundaries and protect their faith traditions from change. Religious feminists are in the awkward position of insisting on change and want these institutions to broaden their religious framework to include those with heterodox beliefs and experiences. But this isn’t the only contested space that religious feminists must negotiate. Modern feminism, defined as second and third wave feminism, or feminism from the 1960s onward, is often seen as inherently secular. Religious feminists push back against this idea and seek to reclaim their own space and acceptance within the the broader feminist movement. This study looks at the way in which various religious feminist groups build upon the agency work of Mahmood (2005) and Avishai et al (2012). We found that those who participate in religious feminism present compelling questions of agency, identity, social movements, and organizational change.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"The Odd Couple: Religious Feminism","attachmentId":36688510,"attachmentType":"pdf","work_url":"https://www.academia.edu/10915597/The_Odd_Couple_Religious_Feminism","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/10915597/The_Odd_Couple_Religious_Feminism"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="81198074" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/81198074/Editors_Note_Women_and_Religious_Politics">Editors' Note: Women and Religious Politics</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="66968926" href="https://independent.academia.edu/JasaminRostamKolayi">Jasamin Rostam-Kolayi</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Journal of Women's History, 1999</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Editors' Note: Women and Religious Politics","attachmentId":87327001,"attachmentType":"pdf","work_url":"https://www.academia.edu/81198074/Editors_Note_Women_and_Religious_Politics","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/81198074/Editors_Note_Women_and_Religious_Politics"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="72037456" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/72037456/Religion_The_Routledge_Global_History_of_Feminism_">Religion (The Routledge Global History of Feminism)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1920480" href="https://florida.academia.edu/alimian">ali altaf mian</a></div><p class="ds-related-work--metadata ds2-5-body-xs">The Routledge Global History of Feminism, 2022</p><p class="ds-related-work--abstract ds2-5-body-sm">This article dispels the idea of incompatibility between feminism and religion. To that end, it argues that the intersection of feminism and religion mirrors the diverse ways in which religious folk interpret scripture, perform devotional rituals, inhabit religious institutions, and transform their societies. The first section addresses some key debates and methodologies. The next section examines how religious feminists have acknowledged certain problematic elements in their faith traditions, on the one hand, and how feminist scholars have studied the interplay among religion, power, and Western feminism, on the other hand. The third section discusses the provincialization of secular feminism on the part of historians, feminist theologians, and anthropologists of religion. The penultimate section sheds light on the centering of goddesses and female role models and focuses on the writings of Delores S. Williams and Vasudha Narayanan. The final section examines how feminist theologians appropriate religious authority through scriptural hermeneutics and women’s leadership in religious communities.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Religion (The Routledge Global History of Feminism)","attachmentId":81130678,"attachmentType":"pdf","work_url":"https://www.academia.edu/72037456/Religion_The_Routledge_Global_History_of_Feminism_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/72037456/Religion_The_Routledge_Global_History_of_Feminism_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="7" data-entity-id="32424143" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/32424143/RELIGION_AND_DIS_ABILITY_IN_EARLY_FEMINISM">RELIGION AND (DIS)ABILITY IN EARLY FEMINISM</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="32606269" href="https://su.academia.edu/MeredithMinister">M. Cooper Minister</a></div><p class="ds-related-work--abstract ds2-5-body-sm">In a society where women were denied social and religious equality with men on the basis of their perceived lack of physical , intellectual, and moral ability, early women's rights activists argued for gender equality by contending that women and men have equal capabilities. Although this argument of equal gender capability became the foundation for the women's movement, it assumed an ideology of ability present within nineteenth-century health reform movements—an ideology which marginalizes people with disabilities. This article uses intersectional analyses to explore the speeches and images of Elizabeth Cady Stanton and Sojourner Truth in order to demonstrate how religious ideologies of ability permeated the women's movement and were even maintained across race and class divides. Although this analysis reveals the problematic anthropology that grounded the women's movement, it concludes with a call to develop alternative anthro-pologies, which sustain the equality of men and women without marginalizing persons with disabilities. The nineteenth and twentieth centuries ushered in important political and social changes that provided women with opportunities not present in the Victo-rian age. Women such as Susan B. Anthony, Elizabeth Cady Stanton, and Alice Paul led the early petition for women's suffrage. In the 1960s, so-called second-wave feminists such as Betty Friedan and Gloria Steinem picked up the mantle and galvanized a generation to work for women's abortion and labor rights. Although these women made it possible for other women to sit in Congress, run for president, and educate young people, black feminists have called for an exploration of the racist and classist underbelly of the feminist movement—tales told from the perspective of those left on the margins—as mostly white, educated feminists pursued gender equality. Their calls have yielded important nuances to the victorious tale of " women's " liberation but the work is not yet done.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"RELIGION AND (DIS)ABILITY IN EARLY FEMINISM","attachmentId":52619179,"attachmentType":"pdf","work_url":"https://www.academia.edu/32424143/RELIGION_AND_DIS_ABILITY_IN_EARLY_FEMINISM","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/32424143/RELIGION_AND_DIS_ABILITY_IN_EARLY_FEMINISM"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="82212920" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/82212920/Religion_gender_and_citizenship_women_of_faith_gender_equality_and_feminism_by_Line_Nyhagen_and_Beatrice_Halsaa">Religion, gender and citizenship: women of faith, gender equality and feminism, by Line Nyhagen and Beatrice Halsaa</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="27495755" href="https://uio.academia.edu/BeatriceHalsaa">Beatrice Halsaa</a></div><p class="ds-related-work--metadata ds2-5-body-xs">International Feminist Journal of Politics, 2017</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Religion, gender and citizenship: women of faith, gender equality and feminism, by Line Nyhagen and Beatrice Halsaa","attachmentId":87990974,"attachmentType":"pdf","work_url":"https://www.academia.edu/82212920/Religion_gender_and_citizenship_women_of_faith_gender_equality_and_feminism_by_Line_Nyhagen_and_Beatrice_Halsaa","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/82212920/Religion_gender_and_citizenship_women_of_faith_gender_equality_and_feminism_by_Line_Nyhagen_and_Beatrice_Halsaa"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="38220143" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/38220143/Feminism_Christianity">Feminism + Christianity</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1357105" href="https://enc.academia.edu/RebeccaHammonds">Rebecca Hammonds</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2017</p><p class="ds-related-work--abstract ds2-5-body-sm">In this paper, I will examine two Evangelical Feminist organizations – Evangelical and Ecumenical Women’s Caucus (EEWC) (1973-present), and Christians for Biblical Equality (1988-present). EEWC was founded in 1973 and continues today with an active website and annual conferences. It was originally the Evangelical Women’s Caucus, but is currently referred to as Christian Feminism Today or EEWC. It was from EWC that the second organization, Christians for Biblical Equality, grew. In the late 1980s, disagreements about scriptural authority and organizational emphasis led to a split in the group. Christians for Biblical Equality maintained a primary focus on gender equality and traditional biblical hermeneutics, while the Evangelical Ecumenical Women’s Caucus/ Christian Feminism Today, chose to expand to their concerns to other issues of civil equality (e.g. race and sexuality) and to embrace many tenants of Liberal Theology and goddess worship. In this paper I situate these two groups in relation to 1) each other, 2) secular feminisms, and 3) religious scholarship and ideology. My primary objects of analysis will be Rosemarie Tong’s Feminist Thought: A More Comprehensive Introduction, Pamela Cochran’s Evangelical Feminism: A History, and the website for each organization. This will be an intersectional analysis that I hope will show the complexity that religion adds to the already complex ideological system within feminism. On a personal level I also hope to create a document that will serve as a resource for Christians who are ignorant and/or suspicious of feminism and its historical role within the church.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Feminism + Christianity","attachmentId":58259656,"attachmentType":"docx","work_url":"https://www.academia.edu/38220143/Feminism_Christianity","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/38220143/Feminism_Christianity"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div></div></div><div class="ds-sticky-ctas--wrapper js-loswp-sticky-ctas hidden"><div class="ds-sticky-ctas--grid-container"><div class="ds-sticky-ctas--container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--sticky-ctas","attachmentId":56861864,"attachmentType":"pdf","workUrl":null}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--sticky-ctas","attachmentId":56861864,"attachmentType":"pdf","workUrl":null}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div><div class="ds-below-fold--grid-container"><div class="ds-work--container js-loswp-embedded-document"><div class="attachment_preview" data-attachment="Attachment_56861864" style="display: none"><div class="js-scribd-document-container"><div class="scribd--document-loading js-scribd-document-loader" style="display: block;"><img alt="Loading..." src="//a.academia-assets.com/images/loaders/paper-load.gif" /><p>Loading Preview</p></div></div><div style="text-align: center;"><div class="scribd--no-preview-alert js-preview-unavailable"><p>Sorry, preview is currently unavailable. You can download the paper by clicking the button above.</p></div></div></div></div><div class="ds-sidebar--container js-work-sidebar"><div class="ds-related-content--container"><h2 class="ds-related-content--heading">Related papers</h2><div class="ds-related-work--container js-related-work-sidebar-card" data-collection-position="0" data-entity-id="4102384" data-sort-order="default"><a class="ds-related-work--title js-related-work-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/4102384/Entangled_Subjects_Feminism_Religion_and_the_Obligation_to_Alterity">Entangled Subjects: Feminism, Religion, and the Obligation to Alterity</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="75304" href="https://soas.academia.edu/SianHawthorne">Sian Melvill Hawthorne</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Sage Handbook of Feminist Theory, 2014</p><div 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class="ds-related-work--container js-related-work-sidebar-card" data-collection-position="1" data-entity-id="6029156" data-sort-order="default"><a class="ds-related-work--title js-related-work-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/6029156/Making_Sense_of_Feminist_Theology_Today">Making Sense of Feminist Theology Today</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="9040894" href="https://vanderbilt.academia.edu/LaurelSchneider">Laurel Schneider</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Religion Compass, 2008</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Making Sense of Feminist Theology 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