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"Explores the question of how women craft meaningful "belonging" to national, regional, and global communities when belonging as a citizen becomes untenable. Evaluates the rhetorical practices that enable alternative belongings, such as denizenship, cosmopolitan nationalism, and transnational connectivity"--Provided by publisher

Women in early modern Britain and colonial America were not the weak husband- and father-dominated characters of popular myth. Quite the reverse, strong women were the norm. They exercised considerable influence as important agents in the social, economic, religious and cultural life of their societies.This book shows how women on both sides of the Atlantic, while accepting a patriarchal system with all its advantages and disadvantages, contrived to carve out for themselves meaningful lives. Unusually it concentrates not only on the making and meaning of marriage, but also upon the partnershi

This book explores how gender intersects with political violence, and particularly terrorism.¡ We ask how gender relations and understandings of femininity and masculinity influence political violence, which includes politics related to terrorism, state terrorism, and genocide. We investigate how women cope with and influence the politics of terrorism and genocide. The book's goals are descriptive and analytical.¡ We (1) describe in what ways women are present (and/or perceived as absent) in political contexts involving violence, and (2) analyze what gender assumptions, identities, and frames women face and themselves express and act upon regarding political violence encountered in their lives.¡ The manuscript is divided into seven chapters: introduction, women as victims/survivors of violence, women as perpetrators of violence, women in social movements responding to violence, women politicians leading policy regarding violence, the public opinion of women and men concerning violence, and a conclusion.¡ Each chapter explores the intersection between gender and terrorism through the lens of the chapter focus.

AbstractThe concept of agency is useful for feminist research on women in gender‐traditional religions. By focusing on religious women's agency, scholars understand these women as actors, rather than simply acted upon by male‐dominated social institutions. This article reviews the advantages and limitations of feminist scholarship on the agency of women who participate in gender‐traditional religions by bringing into dialog four approaches to understanding agency. The resistance agency approach focuses on women who attempt to challenge or change some aspect of their religion. The empowerment agency approach focuses on how women reinterpret religious doctrine or practices in ways that make them feel empowered in their everyday life. The instrumental approach focuses on the non‐religious positive outcomes of religious practice, and a compliant approach focuses on the multiple and diverse ways in which women conform to gender‐traditional religious teaching. This article concludes by discussing the future direction of scholarship.

AbstractThis article builds on recent accounts of diffuse and complex agentic practices in the global South by drawing on ethnographic data gathered in northwestern Ghana among the Dagaaba. Contemporary feminist discourses and theories, particularly in contexts in the global South, have sought to draw attention to the multifaceted ways in which women exercise agency in these contexts. Practices that in the past were perceived as instruments of women's subordination or as re-inscribing their oppression have been re/interpreted as agentic. Agentic practices are theorized in more fluid terms than the binary pairing of agent/victim debates permit. Dagaaba contexts are deeply pervaded by beliefs in supernatural power forms, and these forces dis/empower certain forms of agentic acts. This article demonstrates that key factors combining with male power to regulate women's exercise of agency are perceived mystical forces. I argue that, in order not to risk missing agency—or rather "misdescribing" it—in the context of Dagaaba and most parts of sub-Saharan Africa, where the belief in mystical forces is profoundly pervasive, the role of these power forms as important determinants of the form that agentic practices assume—and more broadly, the way power works—needs critical attention in feminist theorizing.