JOURNAL OF FEMINIST STUDIES IN RELIGION最新文献

{"title":"Tools, Masters, and Houses: Exploring Leveraging as a Strategy Used by Religious Women Seeking Change","authors":"Elisheva Rosman","doi":"10.2979/jfemistudreli.39.2.27","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.27","url":null,"abstract":"Abstract: Religious women see their faith as an important component in their lives and want it to be a positive and constructive force. However, at times they wish to bring about change that affects the religious sphere. Such changes—even if they are minor—require actions that are not always accepted favorably by religious authorities. Religious women must devise strategies to bring about the change they wish to see. Using a typology of strategies employed by religious feminists when dealing with religious systems and the role the state plays in this relationship, this article explores the strategy of leveraging based on two case studies. The first, focusing solely on Jewish women in Israel, examines the issue of ritual immersion in state-owned baths. The second explores marriage captivity in Israel and the Netherlands and involves Jewish Orthodox and Muslim women in both countries (as well as others). The article demonstrates the strategy of leveraging and discusses its potential as a tool for change, concluding with suggestions for future research.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688494","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Challenging Texts With Violence Toward Women: Lamentations and Comfort Woman in Feminist Postcolonial Perspective","authors":"Eliana Ah-Rum Ku","doi":"10.2979/jfemistudreli.39.2.04","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.04","url":null,"abstract":"Abstract: Postcolonial feminist hermeneutics presents many challenges to the traditional interpretation of Bible passages. Recognizing the ethical issues in Old Testament metaphors about unclean and unfaithful women, readers now contemplate how to understand and accept in modern times these texts that reveal disenfranchised and excluded voices. This study deals with the violence inflicted on women under the guise of reasonable punishment and its unavoidable results as these are narrated in cultural contexts. This study uses a postcolonial feminist perspective to examine how the book of Lamentations and the novel Comfort Woman reveal the violence, oppression, and forced silence imposed on women. In addition, through finding the value in both the witness to and resistance to suffering, as well as through exploring participation in suffering, this study probes how to dismantle the structure of colonialism that reduces women to victims and offers an alternative reading of the biblical script that in the past has justified violence against women.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688286","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Yeshua Sits Cross-Legged with His Classmates and Listens to Artemis's Parable of the Soccer Match, and: Memorial to the Canaanite Woman","authors":"Benjamin Bagocius","doi":"10.2979/jfemistudreli.39.2.18","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.18","url":null,"abstract":"Yeshua Sits Cross-Legged with His Classmates and Listens to Artemis's Parable of the Soccer Match, and: Memorial to the Canaanite Woman Benjamin Bagocius (bio) YESHUA SITS CROSS-LEGGED WITH HIS CLASSMATES AND LISTENS TO ARTEMIS'S PARABLE OF THE SOCCER MATCH At the soccer matchplayers kick the ball out of boundsinto the stands The ball floats at youIt is big and soft. There is no wayyou will not catch it No one else in the stands moves to clutch itThey relax That it is meant for youis obvious Just sit there Who you are does not riseand clamor for foul ballsthat fly into the throng The game is where you sit and watch God's big, rounded softnesswaft into your lap [End Page 103] MEMORIAL TO THE CANAANITE WOMAN A Canaanite woman from that vicinity came to Jesus, crying out, \"Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.\" —Matthew 15:22 (NIV) In the city, obelisksreaching toward heaven celebrate thenation's founder. A domed cathedralpraises the manwhose acts of diplomacyin warwe rehearse on the designatedholiday. A building with seven columnsat the end of a gardenresembling a football fieldprotects the ideas of hewho championed the right sideof brotherhood. There are no plaques for the Canaanite Woman. Few know they passher house on a street off the thruwayto the obelisk, the cathedral,the garden of columns. Was it a brick home? This street?The thruway takes us past. Every time you lovebeyond love's barbed wirefence and no one knows, not even you yetin your unspeakable strain,you visit the invisible structure. You honor her. [End Page 104] [End Page 105] Benjamin Bagocius Benjamin Bagocius, PhD, writes and teaches across literature, queer thought, and spirituality. An associate professor of the humanities with Bard Early Colleges, Ben's first book of poetry, The Canaanite Woman, was released in Summer 2022, and his second book of poetry, \"The Gospel According to B.,\" is slated for publication in 2024. Ben's writing appears in a range of venues, including On Being, The Other Journal, Modernism/modernity, and Tulsa Studies in Women's Literature. Ben is founding director of the Institute for Spiritual Poetry, which hosts writing workshops and other events and publishes a journal. Reach out and learn more at BenjaminBagocius.com and InstituteForSpiritualPoetry.com. Copyright © 2023 The Journal of Feminist Studies in Religion, Inc.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135691389","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Gender-Based Research in Qur'anic Studies: Concluding Remarks","authors":"Nevin Reda","doi":"10.2979/jfs.2023.a908307","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908307","url":null,"abstract":"Gender-Based Research in Qur'anic StudiesConcluding Remarks Nevin Reda (bio) To conclude, this roundtable has demonstrated a variety of new and continuing directions in gender-based research in qurʾanic studies. It suggests that the field is diverse and pluralistic, not always univocal, and often engaging a plethora of methodological and theoretical frameworks. Feminist and other gender-based Qurʾan scholarship has moved beyond the immediate confines of the Qurʾan and has widened the scope of scholarly investigations to encompass tafsīr (exegesis), hadith, āthār (reports transmitted from the first two generations of Muslims), and other extra-qurʾanic corpora, as can be noted in the work of Hadia Mubarak, Rahel Fischbach, and Yasmin Amin in this volume (and Fatima Mernissi before that).1 It continues to be in conversation with multiple discourses and conversation partners, including non-Muslim Western academia, as one can note in Halla Attallah's engagement with the ideas of Rosemarie Garland-Thomson on the intersection of femininity and disability. While in the past feminist engagement focused more on masculinist constructions of women and femininity, today women scholars are seeing the need to critique constructions of masculinity and to offer their own readings of ideal masculinity, as one can note in the work of Yasmin Amin (and the broader work of Omaima Abou-Bakr).2 The tightrope that faith-based Muslim women scholars must walk when introducing constructive methodologies and theologically grounded epistemes into largely \"secular\" academic settings, while at the same time maintaining credibility in practical, faith-based settings, is eloquently addressed in the contributions of Celene Ibrahim and Mahjabeen Dhala. One can note the connection between Muslim women's lived experiences and the [End Page 101] questions that Islamic feminist scholars pose in Mulki Al-Sharmani's ethnographic research and Roshan Iqbal's arguments for reappraising fiqh related to sexual ethics. The spiritual turn is vividly illustrated in the scholarship of Amira Abou-Taleb and Omaima Abou-Bakr, who highlight the importance of the aesthetic and spiritual dimensions, as well as their connection to the Qurʾan's moral foundation, including the central value of justice. The focus on language and intra-qurʾanic coherence remains alive and well, as one can note in the work of Abla Hasan, who embodies an intertextual Qurʾan-centric hermeneutic, highlighting the gap between the literal text of the Qurʾan and heritage-based interpretations. Always, however, we remain conscious of the debt we owe to those who established the cornerstones of Muslim women's Qurʾan scholarship before us, upon whose work we build and from whose accomplishments we take inspiration. Foremost among these trailblazers are amina wadud, Asma Barlas, Riffat Hassan, and Azizah al-Hibri, who established this field in the Western academy, and Omaima Abou-Bakr, who works in both local Arabic-speaking and inter","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135638946","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Extra-Qurʾanic Sources and Gender-Just Hermeneutics","authors":"Rahel Fischbach","doi":"10.2979/jfs.2023.a908299","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908299","url":null,"abstract":"Extra-Qurʾanic Sources and Gender-Just Hermeneutics Rahel Fischbach (bio) Indeed, as noted in this roundtable by Hadia Mubarak, gender justice-seeking readings often circumvent or dismiss extra-qurʾanic literature. There are several reasons for this hermeneutical situation. The most apparent is the Qurʾan's status as the primary religious source for Islamic faith and practice. Some scholars consider the exegetical literature—not the Qurʾan itself—to be androcentric and patriarchal.1 Some argue that the extra-qurʾanic material is historically questionable or otherwise insufficiently authentic. Others may shy away from the sheer quantity of extra-qurʾanic literature and the sophisticated hermeneutical strategies necessary for integrating these sources into qurʾanic reading practices. I will reflect on some challenges and possibilities of utilizing extra-qurʾanic exegetical and narrative literature for gender-just readings of the Qurʾan, since a close relation exists between text, context, and reading practices in the meaning-making process. The stimulus for my ponderings was Celene Ibrahim's work Women and Gender in the Qur'an (2020). There, she suggested that certain Medinan passages addressing or alluding to women can be read as \"case studies,\" originally intended to inculcate new, specific values in the early Muslim society (umma).2 My initial reservations regarding her reading concerned the contextualization of those passages using extra-qurʾanic sources including sīra (biography), naskh (abrogation), and nuzūl (the advent of verses) literatures. These sources are historically contested, at times contradictory, and often inconclusive. Single āyas (verses) often have multiple scenarios as possible contextual background. I also thought that relying too heavily on extra-qurʾanic narrative material [End Page 71] could distract from the Qurʾan-centered approach advanced by Ibrahim.3 My own objections admittedly resulted from an unconscious textual and historical positivism. Contrary to postmodern aspirations, many of us remain trapped in the search for authorial intentions and historical authenticity, or, on the other side of the hermeneutical spectrum, we are so preoccupied with language, representation, and textual synchronicity that we cannot but subscribe to a relativist pluralism. Shifting focus to the discursive system in which the Qurʾan is enmeshed, including the aforementioned sources (sīra, aḥādīth, tafsīr, asbāb al-nuzūl), as well as folktales, ritual, pictorial arts, and the like, directs our attention to the complexity of the reading process. Any reading of the Qurʾan is inescapably linked to—or even determined by—extra-qurʾanic material, ritual, ideas, events, assumptions, and translations. The Qurʾan constantly points beyond itself to other texts, to its context, and to its own statements. Through extra-qurʾanic discursive, visual, and performative practices, each part of the Qurʾan evokes a multitude of associations, feelings, ideas,","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135638961","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Negotiating Gender and Religion: Comparative Perspectives from Judaism and Islam","authors":"Lisa Anteby-Yemini","doi":"10.2979/jfs.2023.a908318","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908318","url":null,"abstract":"Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within these conservative religions. The article shows convergences and divergences in women's strategies to undermine male hegemony on religious authority in both faiths. If numerous works have dealt with female agency and resistance to patriarchy in each tradition, comparative studies are still lacking, and this article suggests areas in family law, ritual purity, and procreation to further feminist and queer interreligious research.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639103","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Tools, Masters, and Houses: Exploring Leveraging as a Strategy Used by Religious Women Seeking Change","authors":"Elisheva Rosman","doi":"10.2979/jfs.2023.a908317","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908317","url":null,"abstract":"Abstract: Religious women see their faith as an important component in their lives and want it to be a positive and constructive force. However, at times they wish to bring about change that affects the religious sphere. Such changes—even if they are minor—require actions that are not always accepted favorably by religious authorities. Religious women must devise strategies to bring about the change they wish to see. Using a typology of strategies employed by religious feminists when dealing with religious systems and the role the state plays in this relationship, this article explores the strategy of leveraging based on two case studies. The first, focusing solely on Jewish women in Israel, examines the issue of ritual immersion in state-owned baths. The second explores marriage captivity in Israel and the Netherlands and involves Jewish Orthodox and Muslim women in both countries (as well as others). The article demonstrates the strategy of leveraging and discusses its potential as a tool for change, concluding with suggestions for future research.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639104","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Reflections on Asian American Religions: Transformative Hope and APARRI","authors":"Tamara C. Ho","doi":"10.2979/jfs.2023.a908311","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908311","url":null,"abstract":"Reflections on Asian American ReligionsTransformative Hope and APARRI Tamara C. Ho (bio) Despite the long history of Asian American authors writing about religion in US communities since the late 1800s (dating back to one of our earliest authors, Sui Sin Far), Asian American faith communities have been marginalized and persistently misrepresented in the larger public narrative of American religion because of the prevailing focus on white and Black communities and white Christian hegemony. Research and pedagogy on Asian American and Pacific Islander (AAPI) religions are often unsupported and unrecognized in the academy, both in secular and theological institutions, because of structural racism, orientalism, and epistemological blinders. US academic scholarship has operated with particularly skewed notions and stereotypical views of Asian Americans and their engagement with religion. Teaching and scholarship rarely take into consideration how race is a defining and intersectional factor in the study of religion. Reshaping public knowledge and the narrative around Asian American religions is not only timely but also urgent because of increasing concern about anti-Asian hate—metastasized during the Islamophobic period following 9/11 and the Trump presidency, and intensified by the COVID pandemic since early 2020. Asian American and Pacific Islander religious communities are important elements of racial justice work and centers of political mobilizing. More critical attention to community dynamics, coalition building, and research in this sub-field can enhance the understanding of not only international relations among the United States, Asian nations, and Oceania (the transnational region often known as the Pacific Rim), but also interracial encounters, alliances, and diverse histories within the United States. Only relatively recently has there emerged a critical mass of scholars who can understand these intertwined, intersectional dynamics of race, gender, and religion, and how they shape perceptions of Asian American religious life. For [End Page 117] Click for larger view View full resolution Fig 1. Screenshot of photograph shown by Cabezón during his online 2020 AAR presidential address. example, during his 2020 presidential address on \"The Study of Buddhism and the AAR [American Academy of Religion],\" José I. Cabezón shared an archival photograph from the 1960s of the \"Asian Religions\" section meeting at an annual AAR conference: it showed a room full of white men and an all-male cisgender panel of white scholars at the front (fig. 1).1 It was not until 2019 that the annual AAR conference hosted a panel on \"Asian American Buddhism and American Belonging\" that was comprised entirely of Asian American scholar-teachers of varying genders, ethnicities, and Buddhist traditions. Organized by Sharon A. Suh, this panel was notable not only in its Asian American focus and diverse embodiment, but audience members also praised its remarkable ethos of coll","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639109","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Censorship, Silence, and the Voices of Catholic Feminist Theologians","authors":"Hille Haker","doi":"10.2979/jfs.2023.a908316","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908316","url":null,"abstract":"Abstract: This article argues that theological dissent is not only censored by church institutions but also silenced by mechanisms of self-censoring. Calling for recognition of the intertwining of censorship and shame as analytical categories, the article explores the simultaneity of the silencing of feminist theologians about sexual morality and gender theories, and the silence around the clergy sexual abuse committed by priests as well as the abuse committed by Catholic nuns. It examines the systemic control of critique by the institution of the Catholic Church, which is itself immune to any institutional or theological critique, and calls for a renewal process that involves remembrance, recognition, and responsibility.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639122","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Qurʾanic Textuality and the Potential of Aesthetic ( Jamālī ) Interpretation","authors":"Omaima Abou-Bakr","doi":"10.2979/jfs.2023.a908303","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908303","url":null,"abstract":"Qurʾanic Textuality and the Potential of Aesthetic (Jamālī) Interpretation Omaima Abou-Bakr (bio) At the other end of the spectrum from the extra-qurʾanic material and women's lived reality is qurʾanic textuality. Much in alignment with Hadia Mubarak's approach to studying the Qurʾan on its own terms, internal logic, and moral world, and with Amira Abou Taleb's overarching paradigm of iḥsān, as described in this roundtable and in her writing more broadly, I put forth a particular hermeneutical \"textual\" method that draws upon the approaches and interpretive tools of literary criticism and aesthetic theory. Applications on the qurʾanic text would mean analyzing features of textual beauty and harmony—especially in the form of elements of unity, coherence, symmetry, sequence, structural patterns, repetitions, echoes, correspondences, binaries, and counterparts—as a gateway to uncovering deeper ethical and spiritual meanings. The beautiful textual form embodies, illustrates, and conveys an ethical message, and a reader experiences an apprehension of \"harmony-in-the-text\" as a means and guide to the inner layers of thought. In other words, the process seeks a synthesis of aesthetic sense, emotive response, and reflection (tadabbur)—with a focus on gender ethics. This method of examining language, rhetorical devices, structure, and style has both classical and modern roots. Classical concepts like iʾjāz (the Qurʾan's inimitability), such as in Kitāb Ḍalāʾil al-Iʾjāz (Proofs of Inimitability) and Asrār al-Balagha fī ʿIlm al-Bayān (Secrets of Rhetoric in the Science of Eloquence) by ʿAbd al-Qāhir al-Jurjānī' (d. 471 H/1078 CE), Nazm al-Qurʾān (Structural Organization of the Qurʾan) by al-Jāḥiẓ (160–256 H/776–869 CE), and Sufi symbolic interpretation (al-tafsīr al-ishārī), dealt with diverse textual facets, though rarely leading to holistic considerations, such as making clear links with ethical meanings and gender justice. Modern developments and special interest in coherence-focused exegesis begin with Hamīdudīn Farāhī (1836–1930) and Amīn Iṣlāḥī (1904–97), and contemporary scholarship's revivification of this trend includes the literary school of Amīn al-Khulī (1895–1966) and Āʾisha Abd [End Page 87] al-Raḥmān (1913–98) in Egypt, initiating her work of exegesis that focuses on stylistic features of eloquence and psychological effect entitled al-Tafsīr al-Bayānī lil-Qurʾān al-Karīm (1962). More scholarship centering coherence and unity followed, including the studies of Mustansir Mir (b. 1949) on the \"sura as a unity,\" al-Waḥda al-Bināʾiyya li-l-Qurʾān al-Majīd (Structural Unity of the Glorious Qurʾan, 2006), by Taha Jabir Alalwani (1935–2016), and Salwa El-Awa's Textual Relations in the Qurʾan (2006). Currently, this scholarly movement of holistic approaches in qurʾanic studies is led and applied by Nevin Reda.1 Building on this tradition, I seek more applications of this kind of hermeneutics through what is termed in literary theory as \"close reading\"","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639505","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}