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  1. Religious Agency and the Limits of Intersectionality.Jakeet Singh - 2015 - Hypatia 30 (4):657-674.
    This article probes the relative absence of religion within discussions of intersectionality, and begins to address this absence by bringing intersectionality studies into conversation with another significant field within feminist theory: the study of religious women's agency. Although feminist literatures on intersectionality and religious women's agency have garnered a great deal of scholarly attention, these two bodies of work have rarely been engaged together. After surveying both fields, I argue that research on religious women's agency not only exposes an ambiguity (...)
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  • Toward a Relational Approach? Common Models of Pious Women's Agency and Pious Feminist Autonomy in Turkey.Pınar Dokumacı - 2020 - Hypatia 35 (2):243-261.
    This article reviews the common models of pious women's agency in the literature with respect to pious feminist perceptions in Turkey, and calls for a relational approach to subjectivity and autonomy. After critically assessing individualistic models of pious women's autonomy as well as the main theoretical tenets of Saba Mahmood's landmark study on the women's piety movement in Egypt, I argue that previous models cannot fully explain the second stage of pious subjectivity-formation in the pious feminist narratives in Turkey, which (...)
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  • Conjugating the Modern/ Religious, Conceptualizing Female Religious Agency.Sarah Bracke - 2008 - Theory, Culture and Society 25 (6):51-67.
    This article is concerned with thinking transformations of the secular, and does so in relation to two theoretical terrains, while empirically grounded in ethnographies of Christian and Islamic pious women in the Netherlands. A first theoretical terrain under consideration is that of how the relation between modernity and religion is elaborated, notably in secularization theories, and how these established frameworks are challenged by a different kind of articulation between modernity and religion that I observed in narratives and practices of young (...)
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