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if ($a.is_logged_in() && $viewedUser.is_current_user()) { $('body').addClass('profile-viewed-by-owner'); } $socialProfiles = []</script><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://newcastle-au.academia.edu/KathleenMcPhillips","location":"/KathleenMcPhillips","scheme":"https","host":"newcastle-au.academia.edu","port":null,"pathname":"/KathleenMcPhillips","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="ProfileCheckPaperUpdate" data-props="{}" data-trace="false" data-dom-id="ProfileCheckPaperUpdate-react-component-44ad5f9e-2a6d-411e-b07f-8f5775e5a6d6"></div> <div id="ProfileCheckPaperUpdate-react-component-44ad5f9e-2a6d-411e-b07f-8f5775e5a6d6"></div> <div class="DesignSystem"><div class="onsite-ping" id="onsite-ping"></div></div><div class="profile-user-info DesignSystem"><div class="social-profile-container"><div class="left-panel-container"><div class="user-info-component-wrapper"><div class="user-summary-cta-container"><div class="user-summary-container"><div class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Kathleen McPhillips" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/83451049/19972850/19763729/s200_kathleen.mcphillips.jpeg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Kathleen McPhillips</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://newcastle-au.academia.edu/">The University of Newcastle</a>, <a class="u-tcGrayDarker" href="https://newcastle-au.academia.edu/Departments/Faculty_of_Education_and_Arts_School_of_Humanities_and_Social_Science1/Documents">Faculty of Education and Arts, School of Humanities and Social Science</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" data-click-track="profile-user-info-follow-button" data-follow-user-fname="Kathleen" data-follow-user-id="83451049" data-follow-user-source="profile_button" data-has-google="false"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">add</span>Follow</button><button class="ds2-5-button hidden profile-cta-button grow js-profile-unfollow-button" data-broccoli-component="user-info.unfollow-button" data-click-track="profile-user-info-unfollow-button" data-unfollow-user-id="83451049"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">done</span>Following</button></div></div><div class="user-stats-container"><a><div class="stat-container js-profile-followers"><p class="label">Followers</p><p class="data">50</p></div></a><a><div class="stat-container js-profile-followees" data-broccoli-component="user-info.followees-count" data-click-track="profile-expand-user-info-following"><p class="label">Following</p><p class="data">17</p></div></a><a><div class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">2</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">Kathleen McPhillips is a sociologist of religion and gender and senior lecturer in sociology at the University of Newcastle Australia. Her fields of expertise are women and religion, and the sociology of mental health. She is currently completing a research project investigating the Catholic Church at the Royal Commission into Institutional Responses to Child Sexual Abuse in Australia.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="83451049" href="https://www.academia.edu/Documents/in/Victims_and_Perpetrators_of_Child_Sexual_Abuse"><div id="js-react-on-rails-context" style="display:none" 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data-props="{"color":"gray","children":["Chidlren's Rights"]}" data-trace="false" data-dom-id="Pill-react-component-b432d888-4beb-46d2-aa29-32cb17a57cf5"></div> <div id="Pill-react-component-b432d888-4beb-46d2-aa29-32cb17a57cf5"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="83451049" href="https://www.academia.edu/Documents/in/Twentieth-Century_Australian_History"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Twentieth-Century Australian History"]}" data-trace="false" data-dom-id="Pill-react-component-0bf613a6-a7c2-44c4-b137-4a73e1cbbd44"></div> <div id="Pill-react-component-0bf613a6-a7c2-44c4-b137-4a73e1cbbd44"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="83451049" href="https://www.academia.edu/Documents/in/Comparative_and_historical_sociology"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Comparative and historical sociology"]}" data-trace="false" data-dom-id="Pill-react-component-fb0893e3-f6f7-463b-a02b-92574a9a436e"></div> <div id="Pill-react-component-fb0893e3-f6f7-463b-a02b-92574a9a436e"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="83451049" href="https://www.academia.edu/Documents/in/History_of_Social_Welfare"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["History of Social Welfare"]}" data-trace="false" data-dom-id="Pill-react-component-32fe3395-3600-4eb7-b732-5cc4aa499f42"></div> <div id="Pill-react-component-32fe3395-3600-4eb7-b732-5cc4aa499f42"></div> </a></div></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="nav-container backbone-profile-documents-nav hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Books-&-Edited-Volumes" data-toggle="tab" href="#bookseditedvolumes" role="tab" title="Books & Edited Volumes"><span>10</span> <span class="ds2-5-body-sm-bold">Books & Edited Volumes</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Articles-&-Chapters" data-toggle="tab" href="#articleschapters" role="tab" title="Articles & Chapters"><span>3</span> <span class="ds2-5-body-sm-bold">Articles & Chapters</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>73</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Books & Edited Volumes" id="Books & Edited Volumes"><h3 class="profile--tab_heading_container">Books & Edited Volumes by Kathleen McPhillips</h3></div><div class="js-work-strip profile--work_container" data-work-id="36911568"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36911568/Whose_Rights_Matter_Women_Rights_Anti_Discrimination_Legislation_and_the_Case_of_Religious_Exceptions"><img alt="Research paper thumbnail of Whose Rights Matter? Women' Rights, Anti-‐Discrimination Legislation and the Case of Religious Exceptions" class="work-thumbnail" src="https://attachments.academia-assets.com/56862530/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36911568/Whose_Rights_Matter_Women_Rights_Anti_Discrimination_Legislation_and_the_Case_of_Religious_Exceptions">Whose Rights Matter? Women' Rights, Anti-‐Discrimination Legislation and the Case of Religious Exceptions</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper considers the relationship between women, religion and the Australian state via an exa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper considers the relationship between women, religion and the Australian state via an examination of federal anti-‐discrimination law. Using two feminist methodologies, it will be argued that the neo-‐liberal state allows discriminatory practices in employment and service provisions by religious organizations on the basis of protecting religious freedom. However, evidence suggests that women are often subject to discriminatory practices by both religious organizations and the state. The state is in the contradictory position of needing to both protect the citizenship from religious influences while simultaneously providing a guarantee of religious freedom. Women, I will argue, are caught in a trap here; they are often denied full inclusion in religious traditions and institutions, and the state reinforces this marginalization by the very legislation to protect religious freedom. Yet the state also promotes the inclusion of women in public life through human rights and anti-‐discrimination legislation. This results in a quandary and begs the question: whose freedom is being protected? I am calling this form of secularism, sexularism to describe the specific intersection between religious groups and gender rights in neo-‐liberal states.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="26b40212cb082c8d82d7a1d1fa7e2399" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56862530,"asset_id":36911568,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56862530/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36911568"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36911568"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36911568; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36911568]").text(description); $(".js-view-count[data-work-id=36911568]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36911568; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36911568']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36911568, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "26b40212cb082c8d82d7a1d1fa7e2399" } } $('.js-work-strip[data-work-id=36911568]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36911568,"title":"Whose Rights Matter? Women' Rights, Anti-‐Discrimination Legislation and the Case of Religious Exceptions","translated_title":"","metadata":{"abstract":"This paper considers the relationship between women, religion and the Australian state via an examination of federal anti-‐discrimination law. Using two feminist methodologies, it will be argued that the neo-‐liberal state allows discriminatory practices in employment and service provisions by religious organizations on the basis of protecting religious freedom. However, evidence suggests that women are often subject to discriminatory practices by both religious organizations and the state. The state is in the contradictory position of needing to both protect the citizenship from religious influences while simultaneously providing a guarantee of religious freedom. Women, I will argue, are caught in a trap here; they are often denied full inclusion in religious traditions and institutions, and the state reinforces this marginalization by the very legislation to protect religious freedom. Yet the state also promotes the inclusion of women in public life through human rights and anti-‐discrimination legislation. This results in a quandary and begs the question: whose freedom is being protected? I am calling this form of secularism, sexularism to describe the specific intersection between religious groups and gender rights in neo-‐liberal states."},"translated_abstract":"This paper considers the relationship between women, religion and the Australian state via an examination of federal anti-‐discrimination law. Using two feminist methodologies, it will be argued that the neo-‐liberal state allows discriminatory practices in employment and service provisions by religious organizations on the basis of protecting religious freedom. However, evidence suggests that women are often subject to discriminatory practices by both religious organizations and the state. The state is in the contradictory position of needing to both protect the citizenship from religious influences while simultaneously providing a guarantee of religious freedom. Women, I will argue, are caught in a trap here; they are often denied full inclusion in religious traditions and institutions, and the state reinforces this marginalization by the very legislation to protect religious freedom. Yet the state also promotes the inclusion of women in public life through human rights and anti-‐discrimination legislation. This results in a quandary and begs the question: whose freedom is being protected? 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Abuse" class="work-thumbnail" src="https://attachments.academia-assets.com/55232706/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35321260/The_Australian_Royal_Commission_into_Institutional_Responses_to_Child_Sexual_Abuse">The Australian Royal Commission into Institutional Responses to Child Sexual Abuse</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://latrobe.academia.edu/KatieWright">Katie Wright</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://acu-au.academia.edu/shurleeswain">shurlee swain</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://newcastle-au.academia.edu/KathleenMcPhillips">Kathleen McPhillips</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Special edition of Child Abuse & Neglect on the Australian Royal Commission</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ea5136b733f7b64e20ca0331b0d11d2c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55232706,"asset_id":35321260,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55232706/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35321260"><a class="js-profile-work-strip-edit-button" 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36910877"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36910877/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church"><img alt="Research paper thumbnail of Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church" class="work-thumbnail" src="https://attachments.academia-assets.com/56861861/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36910877/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church">Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church's attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aa5bd1787a06c2f30f3ee9fd13d001fc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56861861,"asset_id":36910877,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56861861/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36910877"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36910877"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36910877; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36910877]").text(description); $(".js-view-count[data-work-id=36910877]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36910877; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36910877']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36910877, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aa5bd1787a06c2f30f3ee9fd13d001fc" } } $('.js-work-strip[data-work-id=36910877]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36910877,"title":"Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church","translated_title":"","metadata":{"abstract":"Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church's attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia."},"translated_abstract":"Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church's attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia.","internal_url":"https://www.academia.edu/36910877/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church","translated_internal_url":"","created_at":"2018-06-24T22:39:49.602-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56861861,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861861/thumbnails/1.jpg","file_name":"RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF.pdf","download_url":"https://www.academia.edu/attachments/56861861/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Re_framing_Religious_Identity_and_Belief.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861861/RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF-libre.pdf?1529905321=\u0026response-content-disposition=attachment%3B+filename%3DRe_framing_Religious_Identity_and_Belief.pdf\u0026Expires=1732434676\u0026Signature=PXO7KWrdxh9Sgtjg9J4p-F8LzOvJvPxKk42P2I7h5DAHF~3ccsyCzJB7TBMa~AKqTMEXzhs0mUbfMy7sIwVzrtYbD9A0CabyjTYXDfLTwlqLMLTTus7Ij2YRa8htnnNMEjLZqsjDJAySllUWEXda1rdCaQqNatG7mtYYyznj3VDofYReoMEWMvR9eyydFjp2Oem79~0cAHn8BLXOoplkFGSrXRVrOKt351~ww8-vTQAlfEV0OkhJMfh961VAFgUVv9LlFkH22qQqX0d1bfhbRjHgI1NSrgwpcsG4ReajWO8iOQVz9J7z09Ae3yIKrs8Eiz7Mg2kB2dfAqslD3qIr5w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[{"id":56861861,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861861/thumbnails/1.jpg","file_name":"RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF.pdf","download_url":"https://www.academia.edu/attachments/56861861/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Re_framing_Religious_Identity_and_Belief.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861861/RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF-libre.pdf?1529905321=\u0026response-content-disposition=attachment%3B+filename%3DRe_framing_Religious_Identity_and_Belief.pdf\u0026Expires=1732434676\u0026Signature=PXO7KWrdxh9Sgtjg9J4p-F8LzOvJvPxKk42P2I7h5DAHF~3ccsyCzJB7TBMa~AKqTMEXzhs0mUbfMy7sIwVzrtYbD9A0CabyjTYXDfLTwlqLMLTTus7Ij2YRa8htnnNMEjLZqsjDJAySllUWEXda1rdCaQqNatG7mtYYyznj3VDofYReoMEWMvR9eyydFjp2Oem79~0cAHn8BLXOoplkFGSrXRVrOKt351~ww8-vTQAlfEV0OkhJMfh961VAFgUVv9LlFkH22qQqX0d1bfhbRjHgI1NSrgwpcsG4ReajWO8iOQVz9J7z09Ae3yIKrs8Eiz7Mg2kB2dfAqslD3qIr5w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10453,"name":"Feminism","url":"https://www.academia.edu/Documents/in/Feminism"},{"id":45231,"name":"Generation X","url":"https://www.academia.edu/Documents/in/Generation_X"},{"id":49663,"name":"Women and Gender Studies","url":"https://www.academia.edu/Documents/in/Women_and_Gender_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36910876"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" 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"><img alt="Research paper thumbnail 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="work-thumbnail" src="https://attachments.academia-assets.com/56861864/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" 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">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</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Feminism is a relatively recent social movement of radical reform, emerging from the mass politic...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">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.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ae31799bdb9a27491059c22425b9a4a3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56861864,"asset_id":36910876,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56861864/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36910876"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36910876"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36910876; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36910876]").text(description); $(".js-view-count[data-work-id=36910876]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36910876; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36910876']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36910876, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ae31799bdb9a27491059c22425b9a4a3" } } $('.js-work-strip[data-work-id=36910876]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36910876,"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","translated_title":"","metadata":{"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."},"translated_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. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36910874"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36910874/The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse"><img alt="Research paper thumbnail of The Church, The Commission and the Truth: Inside the NSW Special Inquiry into Child Sexual Abuse" class="work-thumbnail" src="https://attachments.academia-assets.com/56861854/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36910874/The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse">The Church, The Commission and the Truth: Inside the NSW Special Inquiry into Child Sexual Abuse</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north of Sydney, Australia, held proceedings during 2013. The Special Inquiry investigated allegations made by police whistleblower Peter Fox that the Newcastle police and the Catholic Church colluded to keep criminal sexual activity against children by two Catholic priests from being properly investigated. This article reports on sections of the court hearings dealing with the Catholic Church, and relates these to sociological theories of gender, religion and power. In particular, the article will position gender analysis, via the social construction of clerical masculinity , as a central hermeneutic for understanding the culture of sexual violence which has plagued the Catholic Church in this region, and more broadly, for decades. This analysis uncovers a culture of elitist male cleri-calism, practices of institutional secrecy, the poor psychosexual development of priests and an exclusivist patriarchal construction of the sacred as key elements in Church culture. The article makes a contribution to two areas of inquiry that are under-researched in the child sexual abuse literature: the role of gender and the culture of priesthood.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0ad79b90504f93bca53c9ef49c1bbf16" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56861854,"asset_id":36910874,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56861854/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36910874"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36910874"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36910874; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36910874]").text(description); $(".js-view-count[data-work-id=36910874]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36910874; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36910874']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36910874, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0ad79b90504f93bca53c9ef49c1bbf16" } } $('.js-work-strip[data-work-id=36910874]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36910874,"title":"The Church, The Commission and the Truth: Inside the NSW Special Inquiry into Child Sexual Abuse","translated_title":"","metadata":{"abstract":"The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north of Sydney, Australia, held proceedings during 2013. 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The article makes a contribution to two areas of inquiry that are under-researched in the child sexual abuse literature: the role of gender and the culture of priesthood."},"translated_abstract":"The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north of Sydney, Australia, held proceedings during 2013. The Special Inquiry investigated allegations made by police whistleblower Peter Fox that the Newcastle police and the Catholic Church colluded to keep criminal sexual activity against children by two Catholic priests from being properly investigated. This article reports on sections of the court hearings dealing with the Catholic Church, and relates these to sociological theories of gender, religion and power. In particular, the article will position gender analysis, via the social construction of clerical masculinity , as a central hermeneutic for understanding the culture of sexual violence which has plagued the Catholic Church in this region, and more broadly, for decades. This analysis uncovers a culture of elitist male cleri-calism, practices of institutional secrecy, the poor psychosexual development of priests and an exclusivist patriarchal construction of the sacred as key elements in Church culture. The article makes a contribution to two areas of inquiry that are under-researched in the child sexual abuse literature: the role of gender and the culture of priesthood.","internal_url":"https://www.academia.edu/36910874/The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse","translated_internal_url":"","created_at":"2018-06-24T22:39:49.441-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56861854,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861854/thumbnails/1.jpg","file_name":"THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH.pdf","download_url":"https://www.academia.edu/attachments/56861854/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Church_The_Commission_and_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861854/THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH-libre.pdf?1529905322=\u0026response-content-disposition=attachment%3B+filename%3DThe_Church_The_Commission_and_the_Truth.pdf\u0026Expires=1732434676\u0026Signature=ZuizjGu1RiDGfbSAl4SW3uCAZrIZGrLDdHZMdHqQz~JLveYVSj4tHqP9t-yazol1WDtneiucigTTTzhRKU0CiXCK4cHat4mwvTuF7zOkvNAhylwWYwrFHZNBbBj-xEcvzn~z5SZm1bjR18b4Mk3OK~DJZrw-XFVFRHn4Unp9Yx8iqp8G3JZ0qgNJ0t93aLM1MOIWmnFDiWXzOkHPqCJiF7XSosAyAVv8bu-krhPALQuyvjRCkP0OjA-HNdc~2wqxcarAXlgNaWcv8A83LNv73hCFrkzspQcZOzrK~vj-p4rrKlAy06UelwaG-tWTDpQLuEfotYOhfKxrLiSXMT6CuQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[{"id":56861854,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861854/thumbnails/1.jpg","file_name":"THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH.pdf","download_url":"https://www.academia.edu/attachments/56861854/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Church_The_Commission_and_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861854/THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH-libre.pdf?1529905322=\u0026response-content-disposition=attachment%3B+filename%3DThe_Church_The_Commission_and_the_Truth.pdf\u0026Expires=1732434676\u0026Signature=ZuizjGu1RiDGfbSAl4SW3uCAZrIZGrLDdHZMdHqQz~JLveYVSj4tHqP9t-yazol1WDtneiucigTTTzhRKU0CiXCK4cHat4mwvTuF7zOkvNAhylwWYwrFHZNBbBj-xEcvzn~z5SZm1bjR18b4Mk3OK~DJZrw-XFVFRHn4Unp9Yx8iqp8G3JZ0qgNJ0t93aLM1MOIWmnFDiWXzOkHPqCJiF7XSosAyAVv8bu-krhPALQuyvjRCkP0OjA-HNdc~2wqxcarAXlgNaWcv8A83LNv73hCFrkzspQcZOzrK~vj-p4rrKlAy06UelwaG-tWTDpQLuEfotYOhfKxrLiSXMT6CuQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":73740,"name":"Child Sexual Abuse","url":"https://www.academia.edu/Documents/in/Child_Sexual_Abuse"},{"id":103130,"name":"Catholic Church","url":"https://www.academia.edu/Documents/in/Catholic_Church"},{"id":566716,"name":"Clericalism","url":"https://www.academia.edu/Documents/in/Clericalism"}],"urls":[]}, dispatcherData: dispatcherData }); 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With an investment from the Australian government of half a billion dollars, it examined how institutions with a responsibility for children, both historically and in the present, have responded to allegations of child sexual abuse. Announced in the wake of previous Australian and international inquiries, public scandals and lobbying by survivor groups, its establishment reflected increasing recognition of the often lifelong and intergenerational damage caused by childhood sexual abuse and a strong political commitment to improving child safety and wellbeing in Australia. This article outlines the background, key features and innovations of this landmark public inquiry, focusing in particular on its extensive research program. 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Studies</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b72ffd7197155d05d6ffe34fb54c0b5c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56852096,"asset_id":36900218,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56852096/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36900218"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item 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hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36911563/SAINTHOOD_IN_MODERN_AUSTRALIA"><img alt="Research paper thumbnail of SAINTHOOD IN MODERN AUSTRALIA" class="work-thumbnail" src="https://attachments.academia-assets.com/56862519/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36911563/SAINTHOOD_IN_MODERN_AUSTRALIA">SAINTHOOD IN MODERN AUSTRALIA</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="795b9f0848bdd8a99b78698dce648663" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56862519,"asset_id":36911563,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56862519/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36911563"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36911563"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36911563; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35321220/The_Australian_Royal_Commission_into_Institutional_Responses_to_Child_Sexual_Abuse">The Australian Royal Commission into Institutional Responses to Child Sexual Abuse</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://latrobe.academia.edu/KatieWright">Katie Wright</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://acu-au.academia.edu/shurleeswain">shurlee swain</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://newcastle-au.academia.edu/KathleenMcPhillips">Kathleen McPhillips</a></span></div><div class="wp-workCard_item"><span>Child Abuse & Neglect</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal comm...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia’s history and one of the largest public inquiries into institutional child abuse internationally. With an investment from the Australian government of half a billion dollars, it examined how institutions with a responsibility for children, both historically and in the present, have responded to allegations of child sexual abuse. Announced in the wake of previous Australian and international inquiries, public scandals and lobbying by survivor groups, its establishment reflected increasing recognition of the often lifelong and intergenerational damage caused by childhood sexual abuse and a strong political commitment to improving child safety and wellbeing in Australia. This article outlines the background, key features and innovations of this landmark public inquiry, focusing in particular on its extensive research program. It considers its international significance and also serves as an introduction to this special edition on the Australian Royal Commission, exploring its implications for better understanding institutional child sexual abuse and its impacts, and for making institutions safer places for children in the future.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d2e0bcfa131819d47d47ee8c76416813" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55182288,"asset_id":35321220,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55182288/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35321220"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35321220"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35321220; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35321220]").text(description); $(".js-view-count[data-work-id=35321220]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35321220; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35321220']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35321220, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d2e0bcfa131819d47d47ee8c76416813" } } $('.js-work-strip[data-work-id=35321220]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35321220,"title":"The Australian Royal Commission into Institutional Responses to Child Sexual Abuse","translated_title":"","metadata":{"doi":"10.1016/j.chiabu.2017.09.031","volume":"74","abstract":"The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia’s history and one of the largest public inquiries into institutional child abuse internationally. 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alt="Research paper thumbnail of The Australian Royal Commission into Institutional Responses to Child Sexual Abuse" class="work-thumbnail" src="https://attachments.academia-assets.com/55233010/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35372707/The_Australian_Royal_Commission_into_Institutional_Responses_to_Child_Sexual_Abuse">The Australian Royal Commission into Institutional Responses to Child Sexual Abuse</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://latrobe.academia.edu/KatieWright">Katie Wright</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://acu-au.academia.edu/shurleeswain">shurlee swain</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://newcastle-au.academia.edu/KathleenMcPhillips">Kathleen McPhillips</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal comm...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia's history and one of the largest public inquiries into institutional child abuse internationally. With an investment from the Australian government of half a billion dollars, it examined how institutions with a responsibility for children, both historically and in the present, have responded to allegations of child sexual abuse. Announced in the wake of previous Australian and international inquiries, public scandals and lobbying by survivor groups, its establishment reflected increasing recognition of the often lifelong and intergenerational damage caused by childhood sexual abuse and a strong political commitment to improving child safety and wellbeing in Australia. This article outlines the background, key features and innovations of this landmark public inquiry, focusing in particular on its extensive research program. It considers its international significance and also serves as an introduction to this special edition on the Australian Royal Commission, exploring its implications for better understanding institutional child sexual abuse and its impacts, and for making institutions safer places for children in the future.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f87c6adc67fb0ac642ed5da7fae5bf6c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55233010,"asset_id":35372707,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55233010/download_file?st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35372707"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35372707"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35372707; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35372707]").text(description); $(".js-view-count[data-work-id=35372707]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35372707; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35372707']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35372707, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f87c6adc67fb0ac642ed5da7fae5bf6c" } } $('.js-work-strip[data-work-id=35372707]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35372707,"title":"The Australian Royal Commission into Institutional Responses to Child Sexual Abuse","translated_title":"","metadata":{"abstract":"The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia's history and one of the largest public inquiries into institutional child abuse internationally. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Kathleen McPhillips</h3></div><div class="js-work-strip profile--work_container" data-work-id="112838508"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/112838508/Does_Gender_Matter"><img alt="Research paper thumbnail of Does Gender Matter?" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/112838508/Does_Gender_Matter">Does Gender Matter?</a></div><div class="wp-workCard_item"><span>Religion and Gender</span><span>, Apr 14, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sociological and historical research into sexual violence against children has reported consisten...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. In this article we investigate whether gender is a specific dimension of CSA in religious institutions, and specifically the Roman Catholic Church, by two methods. We begin by firstly examining the literature that addresses gender representation, religion and CSA in relation to three central evidence-based indicators: prevalence, disclosure and trauma impacts. Secondly, we link this discussion to a case study of the Catholic Church in Australia, where we identify specific patterns of gendered child violence and we ask the question: are such gendered forms of violence related to Catholic socialisation processes and if so by which specific mechanisms does Catholic culture produce the conditions that facilitate the sexual abuse of children? This article will explore these questions by looking at the ways CSA in Catholic institutions are gendered and how this produced particular forms of knowledge and truth. We argue that gender is a central organising principle in Catholic bureaucracy, culture and theology. 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We found that nuns were not only perpetrators of physical and sexual violence against children, but they were also engaged in herding children into the path...","internal_url":"https://www.academia.edu/94805983/The_Sexual_Economies_of_Clericalism_Women_Religious_and_Gendered_Violence_in_the_Catholic_Church","translated_internal_url":"","created_at":"2023-01-11T15:15:20.214-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":97162515,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/97162515/thumbnails/1.jpg","file_name":"pdf.pdf","download_url":"https://www.academia.edu/attachments/97162515/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Sexual_Economies_of_Clericalism_Wome.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/97162515/pdf-libre.pdf?1673485363=\u0026response-content-disposition=attachment%3B+filename%3DThe_Sexual_Economies_of_Clericalism_Wome.pdf\u0026Expires=1732434676\u0026Signature=US-MbhrjlKMPKpoBeHVVbanVyac3q86wdnHOGpPSBd25~u7rHZmfmk15WPZWbYcQ1II6JCJOTGSw2Ko1n0jvZKM~Kv4X1a4gPjyeqE0VAiCNbRICP8Q4eeoJK62-o83nE3NKzKCNJVjSf-Uh2KsypnKRKgbFr1~NPoORT93WvReUJp8Eos3Gw7EKXtNmdcr8JdcWC0Fk1cVup4guLYR9eBPvpgtLacrdujS1-h4gsDke~3splNeueWx-HQFukWBIZTf03YdSkPnGd9oekZd4FuuiVF9lmVpxJ5jm8bH8mB1d919Ccc-Ehj5BAug2HKLGDfQ1kFO7e5k3bwGCA3yvqA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Sexual_Economies_of_Clericalism_Women_Religious_and_Gendered_Violence_in_the_Catholic_Church","translated_slug":"","page_count":23,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[{"id":97162515,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/97162515/thumbnails/1.jpg","file_name":"pdf.pdf","download_url":"https://www.academia.edu/attachments/97162515/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Sexual_Economies_of_Clericalism_Wome.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/97162515/pdf-libre.pdf?1673485363=\u0026response-content-disposition=attachment%3B+filename%3DThe_Sexual_Economies_of_Clericalism_Wome.pdf\u0026Expires=1732434677\u0026Signature=YXupvcreIsP7gHZf8Yjk7Jz5lVAFX~vFG0qyWzsbdiUqqM2TkTCDDi6S7raxYdfj3W2DH2Matqds7zhgQQ~1ohyyzNHq-uYH~TulncWd7ypW60GFisPifp9~5MeW~abbC2Tcg2TmTxOqWtCxEQ8NdrdRZmhMICt9-jFPpy6P6SR2ORUqsgs1sBSOosX8rgrkJT-C73MmYBPNBqhi9LuwZdhpf6wlnqVTIMPLue33dL6CeadrKZMspMDIvedLWHyWDUzX65T~HfE2GSnEOAlfLZot-eu-D2mNKs~ZSvK2ZQNnkAN9dZ2WnULRD23s0fMdfeoEadD~YdGqkYIHRCztWA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":189,"name":"Criminology","url":"https://www.academia.edu/Documents/in/Criminology"},{"id":696,"name":"Gender Studies","url":"https://www.academia.edu/Documents/in/Gender_Studies"},{"id":817,"name":"Philosophy of Agency","url":"https://www.academia.edu/Documents/in/Philosophy_of_Agency"},{"id":1737,"name":"Sexual Abuse","url":"https://www.academia.edu/Documents/in/Sexual_Abuse"},{"id":4801,"name":"Sexual Violence","url":"https://www.academia.edu/Documents/in/Sexual_Violence"},{"id":57510,"name":"Religions","url":"https://www.academia.edu/Documents/in/Religions"}],"urls":[{"id":27968114,"url":"https://www.mdpi.com/2077-1444/13/10/916/pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="94805981"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/94805981/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church"><img alt="Research paper thumbnail of Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94805981/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church">Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church</a></div><div class="wp-workCard_item"><span>Journal for the academic study of religion</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church&amp;#39;s attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94805981"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94805981"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94805981; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94805981]").text(description); $(".js-view-count[data-work-id=94805981]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94805981; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94805981']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 94805981, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=94805981]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94805981,"title":"Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church","translated_title":"","metadata":{"abstract":"Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. 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Women' Rights, Anti-‐Discrimination Legislation and the Case of Religious Exceptions" class="work-thumbnail" src="https://attachments.academia-assets.com/56862530/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36911568/Whose_Rights_Matter_Women_Rights_Anti_Discrimination_Legislation_and_the_Case_of_Religious_Exceptions">Whose Rights Matter? Women' Rights, Anti-‐Discrimination Legislation and the Case of Religious Exceptions</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper considers the relationship between women, religion and the Australian state via an exa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper considers the relationship between women, religion and the Australian state via an examination of federal anti-‐discrimination law. Using two feminist methodologies, it will be argued that the neo-‐liberal state allows discriminatory practices in employment and service provisions by religious organizations on the basis of protecting religious freedom. However, evidence suggests that women are often subject to discriminatory practices by both religious organizations and the state. The state is in the contradictory position of needing to both protect the citizenship from religious influences while simultaneously providing a guarantee of religious freedom. Women, I will argue, are caught in a trap here; they are often denied full inclusion in religious traditions and institutions, and the state reinforces this marginalization by the very legislation to protect religious freedom. Yet the state also promotes the inclusion of women in public life through human rights and anti-‐discrimination legislation. This results in a quandary and begs the question: whose freedom is being protected? I am calling this form of secularism, sexularism to describe the specific intersection between religious groups and gender rights in neo-‐liberal states.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="26b40212cb082c8d82d7a1d1fa7e2399" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56862530,"asset_id":36911568,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56862530/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36911568"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36911568"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36911568; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36911568]").text(description); $(".js-view-count[data-work-id=36911568]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36911568; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36911568']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36911568, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "26b40212cb082c8d82d7a1d1fa7e2399" } } $('.js-work-strip[data-work-id=36911568]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36911568,"title":"Whose Rights Matter? 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Abuse" class="work-thumbnail" src="https://attachments.academia-assets.com/55232706/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35321260/The_Australian_Royal_Commission_into_Institutional_Responses_to_Child_Sexual_Abuse">The Australian Royal Commission into Institutional Responses to Child Sexual Abuse</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://latrobe.academia.edu/KatieWright">Katie Wright</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://acu-au.academia.edu/shurleeswain">shurlee swain</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://newcastle-au.academia.edu/KathleenMcPhillips">Kathleen McPhillips</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Special edition of Child Abuse & Neglect on the Australian Royal Commission</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ea5136b733f7b64e20ca0331b0d11d2c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55232706,"asset_id":35321260,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55232706/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35321260"><a class="js-profile-work-strip-edit-button" 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36910877"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36910877/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church"><img alt="Research paper thumbnail of Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church" class="work-thumbnail" src="https://attachments.academia-assets.com/56861861/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36910877/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church">Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church's attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aa5bd1787a06c2f30f3ee9fd13d001fc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56861861,"asset_id":36910877,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56861861/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36910877"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36910877"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36910877; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36910877]").text(description); $(".js-view-count[data-work-id=36910877]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36910877; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36910877']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36910877, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aa5bd1787a06c2f30f3ee9fd13d001fc" } } $('.js-work-strip[data-work-id=36910877]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36910877,"title":"Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church","translated_title":"","metadata":{"abstract":"Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church's attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia."},"translated_abstract":"Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church's attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia.","internal_url":"https://www.academia.edu/36910877/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church","translated_internal_url":"","created_at":"2018-06-24T22:39:49.602-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56861861,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861861/thumbnails/1.jpg","file_name":"RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF.pdf","download_url":"https://www.academia.edu/attachments/56861861/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Re_framing_Religious_Identity_and_Belief.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861861/RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF-libre.pdf?1529905321=\u0026response-content-disposition=attachment%3B+filename%3DRe_framing_Religious_Identity_and_Belief.pdf\u0026Expires=1732434676\u0026Signature=PXO7KWrdxh9Sgtjg9J4p-F8LzOvJvPxKk42P2I7h5DAHF~3ccsyCzJB7TBMa~AKqTMEXzhs0mUbfMy7sIwVzrtYbD9A0CabyjTYXDfLTwlqLMLTTus7Ij2YRa8htnnNMEjLZqsjDJAySllUWEXda1rdCaQqNatG7mtYYyznj3VDofYReoMEWMvR9eyydFjp2Oem79~0cAHn8BLXOoplkFGSrXRVrOKt351~ww8-vTQAlfEV0OkhJMfh961VAFgUVv9LlFkH22qQqX0d1bfhbRjHgI1NSrgwpcsG4ReajWO8iOQVz9J7z09Ae3yIKrs8Eiz7Mg2kB2dfAqslD3qIr5w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[{"id":56861861,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861861/thumbnails/1.jpg","file_name":"RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF.pdf","download_url":"https://www.academia.edu/attachments/56861861/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Re_framing_Religious_Identity_and_Belief.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861861/RE-FRAMING_RELIGIOUS_IDENTITY_AND_BELIEF-libre.pdf?1529905321=\u0026response-content-disposition=attachment%3B+filename%3DRe_framing_Religious_Identity_and_Belief.pdf\u0026Expires=1732434676\u0026Signature=PXO7KWrdxh9Sgtjg9J4p-F8LzOvJvPxKk42P2I7h5DAHF~3ccsyCzJB7TBMa~AKqTMEXzhs0mUbfMy7sIwVzrtYbD9A0CabyjTYXDfLTwlqLMLTTus7Ij2YRa8htnnNMEjLZqsjDJAySllUWEXda1rdCaQqNatG7mtYYyznj3VDofYReoMEWMvR9eyydFjp2Oem79~0cAHn8BLXOoplkFGSrXRVrOKt351~ww8-vTQAlfEV0OkhJMfh961VAFgUVv9LlFkH22qQqX0d1bfhbRjHgI1NSrgwpcsG4ReajWO8iOQVz9J7z09Ae3yIKrs8Eiz7Mg2kB2dfAqslD3qIr5w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10453,"name":"Feminism","url":"https://www.academia.edu/Documents/in/Feminism"},{"id":45231,"name":"Generation X","url":"https://www.academia.edu/Documents/in/Generation_X"},{"id":49663,"name":"Women and Gender Studies","url":"https://www.academia.edu/Documents/in/Women_and_Gender_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36910876"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" 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"><img alt="Research paper thumbnail 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="work-thumbnail" src="https://attachments.academia-assets.com/56861864/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" 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">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</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Feminism is a relatively recent social movement of radical reform, emerging from the mass politic...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">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.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ae31799bdb9a27491059c22425b9a4a3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56861864,"asset_id":36910876,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56861864/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36910876"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36910876"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36910876; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36910876]").text(description); $(".js-view-count[data-work-id=36910876]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36910876; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36910876']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36910876, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ae31799bdb9a27491059c22425b9a4a3" } } $('.js-work-strip[data-work-id=36910876]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36910876,"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","translated_title":"","metadata":{"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."},"translated_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. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36910874"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36910874/The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse"><img alt="Research paper thumbnail of The Church, The Commission and the Truth: Inside the NSW Special Inquiry into Child Sexual Abuse" class="work-thumbnail" src="https://attachments.academia-assets.com/56861854/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36910874/The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse">The Church, The Commission and the Truth: Inside the NSW Special Inquiry into Child Sexual Abuse</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north of Sydney, Australia, held proceedings during 2013. The Special Inquiry investigated allegations made by police whistleblower Peter Fox that the Newcastle police and the Catholic Church colluded to keep criminal sexual activity against children by two Catholic priests from being properly investigated. This article reports on sections of the court hearings dealing with the Catholic Church, and relates these to sociological theories of gender, religion and power. In particular, the article will position gender analysis, via the social construction of clerical masculinity , as a central hermeneutic for understanding the culture of sexual violence which has plagued the Catholic Church in this region, and more broadly, for decades. This analysis uncovers a culture of elitist male cleri-calism, practices of institutional secrecy, the poor psychosexual development of priests and an exclusivist patriarchal construction of the sacred as key elements in Church culture. The article makes a contribution to two areas of inquiry that are under-researched in the child sexual abuse literature: the role of gender and the culture of priesthood.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0ad79b90504f93bca53c9ef49c1bbf16" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56861854,"asset_id":36910874,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56861854/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36910874"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36910874"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36910874; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36910874]").text(description); $(".js-view-count[data-work-id=36910874]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36910874; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36910874']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36910874, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0ad79b90504f93bca53c9ef49c1bbf16" } } $('.js-work-strip[data-work-id=36910874]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36910874,"title":"The Church, The Commission and the Truth: Inside the NSW Special Inquiry into Child Sexual Abuse","translated_title":"","metadata":{"abstract":"The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north of Sydney, Australia, held proceedings during 2013. 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The article makes a contribution to two areas of inquiry that are under-researched in the child sexual abuse literature: the role of gender and the culture of priesthood."},"translated_abstract":"The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north of Sydney, Australia, held proceedings during 2013. The Special Inquiry investigated allegations made by police whistleblower Peter Fox that the Newcastle police and the Catholic Church colluded to keep criminal sexual activity against children by two Catholic priests from being properly investigated. This article reports on sections of the court hearings dealing with the Catholic Church, and relates these to sociological theories of gender, religion and power. In particular, the article will position gender analysis, via the social construction of clerical masculinity , as a central hermeneutic for understanding the culture of sexual violence which has plagued the Catholic Church in this region, and more broadly, for decades. This analysis uncovers a culture of elitist male cleri-calism, practices of institutional secrecy, the poor psychosexual development of priests and an exclusivist patriarchal construction of the sacred as key elements in Church culture. The article makes a contribution to two areas of inquiry that are under-researched in the child sexual abuse literature: the role of gender and the culture of priesthood.","internal_url":"https://www.academia.edu/36910874/The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse","translated_internal_url":"","created_at":"2018-06-24T22:39:49.441-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56861854,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861854/thumbnails/1.jpg","file_name":"THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH.pdf","download_url":"https://www.academia.edu/attachments/56861854/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Church_The_Commission_and_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861854/THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH-libre.pdf?1529905322=\u0026response-content-disposition=attachment%3B+filename%3DThe_Church_The_Commission_and_the_Truth.pdf\u0026Expires=1732434676\u0026Signature=ZuizjGu1RiDGfbSAl4SW3uCAZrIZGrLDdHZMdHqQz~JLveYVSj4tHqP9t-yazol1WDtneiucigTTTzhRKU0CiXCK4cHat4mwvTuF7zOkvNAhylwWYwrFHZNBbBj-xEcvzn~z5SZm1bjR18b4Mk3OK~DJZrw-XFVFRHn4Unp9Yx8iqp8G3JZ0qgNJ0t93aLM1MOIWmnFDiWXzOkHPqCJiF7XSosAyAVv8bu-krhPALQuyvjRCkP0OjA-HNdc~2wqxcarAXlgNaWcv8A83LNv73hCFrkzspQcZOzrK~vj-p4rrKlAy06UelwaG-tWTDpQLuEfotYOhfKxrLiSXMT6CuQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Church_The_Commission_and_the_Truth_Inside_the_NSW_Special_Inquiry_into_Child_Sexual_Abuse","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[{"id":56861854,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56861854/thumbnails/1.jpg","file_name":"THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH.pdf","download_url":"https://www.academia.edu/attachments/56861854/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&st=MTczMjQzMTA3Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Church_The_Commission_and_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56861854/THE_CHURCH_THE_COMMISSION_AND_THE_TRUTH-libre.pdf?1529905322=\u0026response-content-disposition=attachment%3B+filename%3DThe_Church_The_Commission_and_the_Truth.pdf\u0026Expires=1732434676\u0026Signature=ZuizjGu1RiDGfbSAl4SW3uCAZrIZGrLDdHZMdHqQz~JLveYVSj4tHqP9t-yazol1WDtneiucigTTTzhRKU0CiXCK4cHat4mwvTuF7zOkvNAhylwWYwrFHZNBbBj-xEcvzn~z5SZm1bjR18b4Mk3OK~DJZrw-XFVFRHn4Unp9Yx8iqp8G3JZ0qgNJ0t93aLM1MOIWmnFDiWXzOkHPqCJiF7XSosAyAVv8bu-krhPALQuyvjRCkP0OjA-HNdc~2wqxcarAXlgNaWcv8A83LNv73hCFrkzspQcZOzrK~vj-p4rrKlAy06UelwaG-tWTDpQLuEfotYOhfKxrLiSXMT6CuQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":73740,"name":"Child Sexual Abuse","url":"https://www.academia.edu/Documents/in/Child_Sexual_Abuse"},{"id":103130,"name":"Catholic Church","url":"https://www.academia.edu/Documents/in/Catholic_Church"},{"id":566716,"name":"Clericalism","url":"https://www.academia.edu/Documents/in/Clericalism"}],"urls":[]}, dispatcherData: dispatcherData }); 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With an investment from the Australian government of half a billion dollars, it examined how institutions with a responsibility for children, both historically and in the present, have responded to allegations of child sexual abuse. Announced in the wake of previous Australian and international inquiries, public scandals and lobbying by survivor groups, its establishment reflected increasing recognition of the often lifelong and intergenerational damage caused by childhood sexual abuse and a strong political commitment to improving child safety and wellbeing in Australia. This article outlines the background, key features and innovations of this landmark public inquiry, focusing in particular on its extensive research program. 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class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36900218/The_Royal_Commission_into_Institutional_Responses_to_Child_Sexual_Abuse">The Royal Commission into Institutional Responses to Child Sexual Abuse</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://acu-au.academia.edu/shurleeswain">shurlee swain</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://latrobe.academia.edu/KatieWright">Katie Wright</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://newcastle-au.academia.edu/KathleenMcPhillips">Kathleen McPhillips</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Special Issue of the Journal of Australian Studies</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b72ffd7197155d05d6ffe34fb54c0b5c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56852096,"asset_id":36900218,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56852096/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36900218"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item 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wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35321220/The_Australian_Royal_Commission_into_Institutional_Responses_to_Child_Sexual_Abuse">The Australian Royal Commission into Institutional Responses to Child Sexual Abuse</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://latrobe.academia.edu/KatieWright">Katie Wright</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://acu-au.academia.edu/shurleeswain">shurlee swain</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://newcastle-au.academia.edu/KathleenMcPhillips">Kathleen McPhillips</a></span></div><div class="wp-workCard_item"><span>Child Abuse & Neglect</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal comm...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia’s history and one of the largest public inquiries into institutional child abuse internationally. With an investment from the Australian government of half a billion dollars, it examined how institutions with a responsibility for children, both historically and in the present, have responded to allegations of child sexual abuse. Announced in the wake of previous Australian and international inquiries, public scandals and lobbying by survivor groups, its establishment reflected increasing recognition of the often lifelong and intergenerational damage caused by childhood sexual abuse and a strong political commitment to improving child safety and wellbeing in Australia. This article outlines the background, key features and innovations of this landmark public inquiry, focusing in particular on its extensive research program. 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alt="Research paper thumbnail of The Australian Royal Commission into Institutional Responses to Child Sexual Abuse" class="work-thumbnail" src="https://attachments.academia-assets.com/55233010/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35372707/The_Australian_Royal_Commission_into_Institutional_Responses_to_Child_Sexual_Abuse">The Australian Royal Commission into Institutional Responses to Child Sexual Abuse</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://latrobe.academia.edu/KatieWright">Katie Wright</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://acu-au.academia.edu/shurleeswain">shurlee swain</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://newcastle-au.academia.edu/KathleenMcPhillips">Kathleen McPhillips</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal comm...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia's history and one of the largest public inquiries into institutional child abuse internationally. With an investment from the Australian government of half a billion dollars, it examined how institutions with a responsibility for children, both historically and in the present, have responded to allegations of child sexual abuse. Announced in the wake of previous Australian and international inquiries, public scandals and lobbying by survivor groups, its establishment reflected increasing recognition of the often lifelong and intergenerational damage caused by childhood sexual abuse and a strong political commitment to improving child safety and wellbeing in Australia. This article outlines the background, key features and innovations of this landmark public inquiry, focusing in particular on its extensive research program. It considers its international significance and also serves as an introduction to this special edition on the Australian Royal Commission, exploring its implications for better understanding institutional child sexual abuse and its impacts, and for making institutions safer places for children in the future.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f87c6adc67fb0ac642ed5da7fae5bf6c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55233010,"asset_id":35372707,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55233010/download_file?st=MTczMjQzMTA3Nyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35372707"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35372707"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35372707; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35372707]").text(description); $(".js-view-count[data-work-id=35372707]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35372707; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35372707']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35372707, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f87c6adc67fb0ac642ed5da7fae5bf6c" } } $('.js-work-strip[data-work-id=35372707]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35372707,"title":"The Australian Royal Commission into Institutional Responses to Child Sexual Abuse","translated_title":"","metadata":{"abstract":"The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia's history and one of the largest public inquiries into institutional child abuse internationally. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="8420272" id="papers"><div class="js-work-strip profile--work_container" data-work-id="112838508"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/112838508/Does_Gender_Matter"><img alt="Research paper thumbnail of Does Gender Matter?" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/112838508/Does_Gender_Matter">Does Gender Matter?</a></div><div class="wp-workCard_item"><span>Religion and Gender</span><span>, Apr 14, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sociological and historical research into sexual violence against children has reported consisten...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. In this article we investigate whether gender is a specific dimension of CSA in religious institutions, and specifically the Roman Catholic Church, by two methods. We begin by firstly examining the literature that addresses gender representation, religion and CSA in relation to three central evidence-based indicators: prevalence, disclosure and trauma impacts. Secondly, we link this discussion to a case study of the Catholic Church in Australia, where we identify specific patterns of gendered child violence and we ask the question: are such gendered forms of violence related to Catholic socialisation processes and if so by which specific mechanisms does Catholic culture produce the conditions that facilitate the sexual abuse of children? This article will explore these questions by looking at the ways CSA in Catholic institutions are gendered and how this produced particular forms of knowledge and truth. We argue that gender is a central organising principle in Catholic bureaucracy, culture and theology. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="94805981"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/94805981/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church"><img alt="Research paper thumbnail of Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94805981/Re_framing_Religious_Identity_and_Belief_Gen_X_Women_and_the_Catholic_Church">Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church</a></div><div class="wp-workCard_item"><span>Journal for the academic study of religion</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church&amp;#39;s attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94805981"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94805981"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94805981; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94805981]").text(description); $(".js-view-count[data-work-id=94805981]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94805981; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94805981']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 94805981, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=94805981]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94805981,"title":"Re-framing Religious Identity and Belief: Gen X Women and the Catholic Church","translated_title":"","metadata":{"abstract":"Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church\u0026amp;#39;s attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. 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It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. 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However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. In this article we investigate whether gender is a specific dimension of CSA in religious institu...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94805969"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94805969"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94805969; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94805969]").text(description); $(".js-view-count[data-work-id=94805969]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94805969; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94805969']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 94805969, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=94805969]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94805969,"title":"Does Gender Matter?","translated_title":"","metadata":{"abstract":"Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. 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In this article we investigate whether gender is a specific dimension of CSA in religious institu...","publisher":"Brill","publication_name":"Religion and Gender"},"translated_abstract":"Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="74167920"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/74167920/Reflections_on_Feminist_Publishing_in_an_Australian_Context"><img alt="Research paper thumbnail of Reflections on Feminist Publishing in an Australian Context" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/74167920/Reflections_on_Feminist_Publishing_in_an_Australian_Context">Reflections on Feminist Publishing in an Australian Context</a></div><div class="wp-workCard_item"><span>Journal of Feminist Studies in Religion</span><span>, 2000</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Feminist publishing began in Australia in the late 1800s when Louisa Lawson, feminist and mother ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Feminist publishing began in Australia in the late 1800s when Louisa Lawson, feminist and mother of the famous poet Henry Lawson (in fact in 1894 she produced Henry&#39;s first book), established a printing press and began pub lishing a newspaper called Dawn.1 However, following her efforts, it wasn&#39;t until the 1970s that feminist publishing in Australia reestablished itself with the founding of Sybylla Co-operative Press in Melbourne in 1976.2 In the late 1980s, with the mainstreaming of feminist agendas and programs, large publishers began targeting feminist authors and audiences. However, these firms are con servative and generally only publish texts by the more well known and sellable names. There are still small, independent feminist publishing groups that aim to promote a variety of feminist texts that would not otherwise see the light of day, and while these are important sites for feminism in general, they have not pub lished anything in the way of religion or theology.3...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74167920"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74167920"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74167920; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74167920]").text(description); $(".js-view-count[data-work-id=74167920]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74167920; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74167920']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 74167920, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=74167920]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74167920,"title":"Reflections on Feminist Publishing in an Australian Context","translated_title":"","metadata":{"abstract":"Feminist publishing began in Australia in the late 1800s when Louisa Lawson, feminist and mother of the famous poet Henry Lawson (in fact in 1894 she produced Henry\u0026#39;s first book), established a printing press and began pub lishing a newspaper called Dawn.1 However, following her efforts, it wasn\u0026#39;t until the 1970s that feminist publishing in Australia reestablished itself with the founding of Sybylla Co-operative Press in Melbourne in 1976.2 In the late 1980s, with the mainstreaming of feminist agendas and programs, large publishers began targeting feminist authors and audiences. 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Women's rights, anti-discrimination legislation, and the case of religious exceptions</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74167919"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74167919"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74167919; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74167919]").text(description); $(".js-view-count[data-work-id=74167919]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74167919; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74167919']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 74167919, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=74167919]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74167919,"title":"Whose rights matter? Women's rights, anti-discrimination legislation, and the case of religious exceptions","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2015,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/74167919/Whose_rights_matter_Womens_rights_anti_discrimination_legislation_and_the_case_of_religious_exceptions","translated_internal_url":"","created_at":"2022-03-20T16:27:26.086-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Whose_rights_matter_Womens_rights_anti_discrimination_legislation_and_the_case_of_religious_exceptions","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[],"research_interests":[{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="74167918"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/74167918/A_third_way_Explicitating_the_post_in_Post_Christian_feminism"><img alt="Research paper thumbnail of A third way : Explicitating the post in Post-Christian feminism" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/74167918/A_third_way_Explicitating_the_post_in_Post_Christian_feminism">A third way : Explicitating the post in Post-Christian feminism</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gray, Frances and McPhillips, Kathleen (2007). A third way: Explicitating the post in Post-Christ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gray, Frances and McPhillips, Kathleen (2007). A third way: Explicitating the post in Post-Christian feminism. In Lisa Isherwood and Kathleen McPhillips (Ed.), Post-Christian feminisms: A Critical Appraisal (pp. 167-177) Aldershot: Ashgate Press.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74167918"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74167918"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74167918; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74167918]").text(description); $(".js-view-count[data-work-id=74167918]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74167918; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74167918']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 74167918, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=74167918]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74167918,"title":"A third way : Explicitating the post in Post-Christian feminism","translated_title":"","metadata":{"abstract":"Gray, Frances and McPhillips, Kathleen (2007). A third way: Explicitating the post in Post-Christian feminism. In Lisa Isherwood and Kathleen McPhillips (Ed.), Post-Christian feminisms: A Critical Appraisal (pp. 167-177) Aldershot: Ashgate Press.","publication_date":{"day":null,"month":null,"year":2007,"errors":{}}},"translated_abstract":"Gray, Frances and McPhillips, Kathleen (2007). A third way: Explicitating the post in Post-Christian feminism. 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The interviews are part of a research project designed to propose fresh descriptions of, as well as describe some key characteristics of, ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74167917"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74167917"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74167917; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74167917]").text(description); $(".js-view-count[data-work-id=74167917]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74167917; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74167917']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 74167917, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=74167917]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74167917,"title":"Visual art and connected knowing : imagination, meaning and spirituality in the art works of young people","translated_title":"","metadata":{"abstract":"Abstract This paper is based on interviews with students whose work appeared in the 2003 HSC ART Express exhibitions in NSW. 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It explores the ways in which modernity symbolically and physically contextualises menstruation and the impact this has on women&#39;s experience of living in bodies that bleed every month. An ethnographic description of a first Moon Ritual - in which the author participated - is recounted and discussed with particular attention to the meanings attributed to embodiment and spirituality. Notions of the sacred with regard to menstruation are pondered in the light of the ethnographic description.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74167916"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74167916"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74167916; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74167916]").text(description); $(".js-view-count[data-work-id=74167916]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74167916; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74167916']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 74167916, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=74167916]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74167916,"title":"Hidden Histories of the Menstrual Body","translated_title":"","metadata":{"abstract":"This essay considers the cultural meanings of menstruation with specific reference to the politics and discourses of the body in modernity. 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An ethnographic description of a first Moon Ritual - in which the author participated - is recounted and discussed with particular attention to the meanings attributed to embodiment and spirituality. Notions of the sacred with regard to menstruation are pondered in the light of the ethnographic description.","internal_url":"https://www.academia.edu/74167916/Hidden_Histories_of_the_Menstrual_Body","translated_internal_url":"","created_at":"2022-03-20T16:27:25.745-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Hidden_Histories_of_the_Menstrual_Body","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="74167915"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/74167915/Post_modern_sainthood_hearing_the_voice_of_the_saint_and_the_uses_of_feminist_hagiography"><img alt="Research paper thumbnail of Post-modern sainthood : 'hearing the voice of the saint' and the uses of feminist hagiography" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/74167915/Post_modern_sainthood_hearing_the_voice_of_the_saint_and_the_uses_of_feminist_hagiography">Post-modern sainthood : 'hearing the voice of the saint' and the uses of feminist hagiography</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">... 2000. The Generation of Identity in Late Medieval Hagiography: Speaking the Saint. Routledge:...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">... 2000. The Generation of Identity in Late Medieval Hagiography: Speaking the Saint. Routledge: London Derrida, Jacques. 2002. Hospitality in Acts of Religion. Edited by Gil Anidjar. London: Routledge, 356420. Dunne, Clare. 1994. Mary MacKillop No Plaster Sainty. ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74167915"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74167915"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74167915; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74167915]").text(description); $(".js-view-count[data-work-id=74167915]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74167915; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74167915']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 74167915, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=74167915]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74167915,"title":"Post-modern sainthood : 'hearing the voice of the saint' and the uses of feminist hagiography","translated_title":"","metadata":{"abstract":"... 2000. The Generation of Identity in Late Medieval Hagiography: Speaking the Saint. Routledge: London Derrida, Jacques. 2002. Hospitality in Acts of Religion. Edited by Gil Anidjar. London: Routledge, 356420. Dunne, Clare. 1994. Mary MacKillop No Plaster Sainty. ...","publication_date":{"day":null,"month":null,"year":2003,"errors":{}}},"translated_abstract":"... 2000. The Generation of Identity in Late Medieval Hagiography: Speaking the Saint. Routledge: London Derrida, Jacques. 2002. Hospitality in Acts of Religion. Edited by Gil Anidjar. London: Routledge, 356420. Dunne, Clare. 1994. Mary MacKillop No Plaster Sainty. ...","internal_url":"https://www.academia.edu/74167915/Post_modern_sainthood_hearing_the_voice_of_the_saint_and_the_uses_of_feminist_hagiography","translated_internal_url":"","created_at":"2022-03-20T16:27:25.631-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":83451049,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Post_modern_sainthood_hearing_the_voice_of_the_saint_and_the_uses_of_feminist_hagiography","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":83451049,"first_name":"Kathleen","middle_initials":null,"last_name":"McPhillips","page_name":"KathleenMcPhillips","domain_name":"newcastle-au","created_at":"2018-06-24T22:21:01.407-07:00","display_name":"Kathleen McPhillips","url":"https://newcastle-au.academia.edu/KathleenMcPhillips"},"attachments":[],"research_interests":[{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="74167914"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/74167914/Introduction_Women_Religion_and_Politics"><img alt="Research paper thumbnail of Introduction: Women, Religion and Politics" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/74167914/Introduction_Women_Religion_and_Politics">Introduction: Women, Religion and Politics</a></div><div class="wp-workCard_item"><span>Feminist Theology</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The papers in this special edition were part of an international seminar that was held in Shoal B...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The papers in this special edition were part of an international seminar that was held in Shoal Bay, Australia in December 2012. Participants from Britain, Canada, New Zealand and Australia gathered together for three days to workshop papers, discuss ideas and enjoy the beautiful coastal environment of northern New South Wales. The seminar was funded from a grant from the University of Newcastle, NSW for the research group Religion in Political Life, and was the first of two international seminars organized with Professor Lisa Isherwood at the University of Winchester. The second seminar was held in July 2013 at Winchester University and consisted of papers from European scholars. These essays will also be published in a future edition of Feminist Theology. As readers will find, the essays are inter-disciplinary in character and draw on the fields of religious studies, theology, feminism and gender studies, biblical studies, political theory, history and sociology. Essay themes include eco-feminism, biblical studies and materialism, historical analysis, feminist accounts of religion, gender and law, gender equality in post-modern Buddhism, feminist biblical studies, women, religion and the state in post-secular Australia, and Indigenous Womanist theology. While this may seem an eclectic mix, it can be argued that this is also a strength as the essays all engage emergent paradigms of knowledge that have characterized the new visibility of religion that has materialized in the last decade and which has led to a reassessment of the intersections of religion and gender in the contemporary world by feminist scholars. Hence, the essays explore the emergence of new articulations of feminist theology (Skye, Elvey, Wainwright); the uses of feminist biblical scholarship in the understanding of women’s religious experiences (Kelso); intersections between religion and law that constrain women’s citizenship (McPhillips); case study accounts that document gender and religious change processes (Jones, McPhillips, Halafoff and Rajkobal); and the experience of women in new religious groups (Halafoff and Rajkobal). 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