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Roundtable discussion: feminist religious history.(Discussion)

Journal of Feminist Studies in Religion

| March 22, 2006 | Miles, Margaret R. | COPYRIGHT 2006 Indiana University Press. This material is published under license from the publisher through the Gale Group, Farmington Hills, Michigan.  All inquiries regarding rights should be directed to the Gale Group. (Hide copyright information)Copyright

MAPPING FEMINIST HISTORIES OF RELIGIOUS TRADITIONS

Margaret R. Miles

In the past several decades, feminist historians of religious traditions have challenged settled assumptions about women's roles in historical societies. Feminist histories of religious traditions investigate a complex usually neglected even by women's histories, namely, the intricately imbricated effects of religion, gender, and culture. Indeed, attention to the gendered discourses of historical societies 'alters the questions historians ask and the evidence they seek, as well as their reconstruction of those societies.

Feminist history developed rapidly in the last decades of the twentieth century. It began with exposing the inadequacies and distortions of historical accounts that uncritically study males, the organizers and administrators of public life in their societies. Historians of women's experience added invaluable detailed studies of women's roles, writings, and activities. But the larger task of reconstructing inclusive histories remains to be done. This roundtable discussion focuses a conversation among feminist historians of several religious traditions on the topic of how inclusive histories of these traditions can best be achieved. It raises several fundamental questions about terms and methods. To mention just one example: in the text that follows, I use the terms feminist history, women's history, and inclusive history in slightly nuanced ways in relation to Christian traditions. These (and perhaps other) terms need to be defined more precisely in the context of different religious traditions.

Historians routinely read the writings of other historians working in different historical contexts for methodological suggestions. Some of these suggestions may indeed be detachable from the contexts in which they have been applied and may be usable in quite other inquiries; some may not. The conversation that follows will help to identify the advantages and problems entailed in adopting and adapting methodological suggestions for feminist interpretations of religious traditions.

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