Creative Conformity: The Feminist Politics of U.S. Catholic by Elizabeth M. Bucar

By Elizabeth M. Bucar

Much feminist scholarship has seen Catholicism and Shi'i Islam as non secular traditions that, traditionally, have greeted feminist claims with skepticism or outright hostility. Creative Conformity demonstrates how definite liberal secular assumptions approximately those non secular traditions are just partially right and, extra importantly, deceptive. during this hugely unique research, Elizabeth Bucar compares the feminist politics of 11 US Catholic and Iranian Shi'i girls and explores how those ladies contest and verify clerical mandates which will extend their roles inside of their spiritual groups and nationwide politics.

Using scriptural research and private interviews, Creative Conformity demonstrates how girls give a contribution to the creation of moral wisdom inside of either non secular groups so one can extend what counts as feminist motion, and to give an explanation for how non secular authority creates an accidental range of ethical trust and motion. Bucar reveals that the practices of Catholic and Shi'a ladies aren't merely made up our minds via but in addition give a contribution to the moral and political panorama of their respective non secular groups. She demanding situations the orthodoxies of liberal feminist politics and, finally, strengthens feminism as a scholarly endeavor.

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Extra resources for Creative Conformity: The Feminist Politics of U.S. Catholic and Iranian Shi'i Women

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41 Because rhetoric is the space where what are known as formal rules of actions are justified, it is also the space where believers rationalize the moral life. This very process of rationalization risks revealing inconsistencies and gaps in traditional moral teachings, which then become the sites of creative conformity. Moreover, rhetorical events are not only the primary data for this study, they define a community of adherents, at least 18 INTRODUCTION provisionally, because rhetorical performances assume specific audiences.

7 I have difficulty affirming his duality between strong and weak, which misrepresents the nature of power by privileging some forms of authority and action over others. Finally, it is also important that I do not investigate the intentionality behind the women’s rhetoric. De Certeau’s use of the adjective “calculated” to describe not only strategies but also tactics might merely be an assertion of the free will of agents. But it could also imply that an agent’s intent is the litmus test for the success or impact of a tactical action.

And practicing Shi‘a might object to the comparison on the grounds that the pope is part of a hierarchical institution and that no comparable governing body exists for Shi‘a Islam. These objections might originate from a place of suspicion of the other tradition, but they point to a serious problem: a pope’s and an ayatollah’s moral discourse is not theologically the same. This complicates use of them in a comparative project. Scholars of Christianity and Islam might object to clerical comparison on similar grounds, though they would most likely couch objections in 10 INTRODUCTION theories of authority.

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