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  • Religion, Gender and Postcolonialism

Religion, Gender and Postcolonialism

  • 13 April 2021, 21.12
  • Oleh: CRCS UGM
  • 0

Religion, Gender and Postcolonialism

This course will look at religion from the perspective of Gender Studies and Postcolonial Studies. Our religion and our gender are interconnected with our specific position within this world, as determined by the existing global power relations. These interconnections shape our daily experiences. How are gender and religion affected by colonialism and neocolonialism? And what has been and can be done to resist the existing injustices? In much of the available feminist academic literature, religion is merely positioned as one among many patriarchal ideologies. There certainly may be some truth in that, but the situation is far more complex than that. This negative view about how religions, particularly non­Western religions, treat women, has long been used as part of colonial discourses. We will critically look into how these discourses work, and what effects they have on individuals and society. It will become clear that while legitimating and upholding existing power relations, colonial discourses actually produce particular femininities and masculinities. Many contemporary debates concerning religion, gender, and sexuality, can be better understood if we consider the specific postcolonial context where they are taking place. We will also briefly look at a second, rather different pattern of colonial discourse on non­-Western cultures and religions, i.e. the discourse of exoticism. Eastern spirituality is idealized as a positive, exotic supplement to the Western way of life, often in profoundly and stereotypically gendered ways. It is then eagerly integrated into contemporary consumer culture.

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Since the end of 19th century, the Catholic Church Since the end of 19th century, the Catholic Church has conducted missionary activities among the Javanese in Muntilan, Indonesia, establishing it as the first Catholic mission site in Java. The missionary work not only impacted the Javanese but also the Chinese descendants in Muntilan. The conversion of the Chinese to Catholicism in sparked debates among the Chinese community, who perceived it as a contributing factor to the abandonment of Chinese characteristics. This contest leads to the dynamic and diverse identities of Chinese Catholics within the community, as Chinese characteristics and Catholic faith mutually influence each other.

Come and join the #wednesdayforum discussion with @astridsyifa at the UGM Graduate School building, 3rd floor. We provide snacks and drinks, don't forget to brong your tumbler. This event is free and open to public
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peserta terpilih akan dihubungi oleh panitia
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#studentexchange #religiousstudies #kaburajadulu
Setiap bahasa punya pendekatan dan penyebutan berb Setiap bahasa punya pendekatan dan penyebutan berbeda untuk menamai "pendidikan". Bahasa Arab membedakan antara tarbiyah, ta'lim, tadris, dan ta'dib ketika berbicara tentang "pendidikan". Sementara itu, bahasa Inggris memaknai "pendidikan" sebagai educare (latin) yang berarti 'membawa ke depan'. Jawa memaknai pendidikan sebagai panggulawênthah, 'sebuah upaya mengolah', dan upaya untuk mencari pendidikan itu disebut sebagai "ngelmu", bukan sekadar mencari melainkan juga mengalami. Apa pun pemaknaannya, hampir semua peradaban sepakat bahwa pendidikan adalah kunci untuk memanusiakan manusia.
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