By M. Franks
Why do a little Western ladies decide to sign up for Christian and Islamic revivalist routine right now? Revivalist religions (often known as fundamentalist) have a name for the policing of gender obstacles and roles and the blanket subjugation of ladies. This research goals really to set up what the sights can be for girls who decide to swim opposed to the present consumerist present and associate themselves with such teams in a liberal democracy.
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Extra resources for Women and Revivalism in the West: Choosing 'Fundamentalism' in a Liberal Democracy
Karam nevertheless uses the term for two reasons: first to distinguish them from `non-feminist' Islamists, and second to `indicate . . possible points of intersection with other women activists' (Karam 1998: 10). The latter is an important point. It is about shared views and the endeavour to discover if and where interests between women with disparate beliefs intersect and where it might be possible, for a moment, to find a shared voice. This is a necessary response to the postmodern atomization of feminisms into myriad particularities and specificities with no common articulation.
In the 1990s, theologies taking a feminist position multiplied along lines of difference, a paradigmatic shift to liberation theologies which reflect the `experiences of women who have endured double or triple burdens'. This is especially the case in the United States where there is Womanist Theology (African-American), a term coined by Alice Walker, Mujerista Theology (Latina), Evangelical Theology (or Biblical Feminism), Queer Theology, Indigenous Women's Theology (Native American) and so on (Russell and Clarkson 1996: 283±300).
These are described by Andrew Walker as being linked in particular to the practice of `shepherding' whereby a believer has a personal leader who is given authority over his or her private life. This approach has recently been given less emphasis, perhaps because of criticism that it offers the potential for exploitation and abuse. Walker (1985) Davies (1986) and Percy (1996) all see the house church as being unmitigatedly male-led. Domestic arrangements follow a similar pattern, where the husband is head of the household and wives should submit to their husbands' authority.