By Kathleen McGarvey OLA
Observations approximately discussion and in regards to the theology of religions are universal sufficient nowadays, yet they're hardly ever grounded within the research of a specific truth and are for that reason of little aid to practitioners. This ebook, nevertheless, offers an exhaustive documentation of the heritage and the particular scenario of Muslim–Christian family in Northern Nigeria prior to continuing to proposals for figuring out the contribution of women’s discourse within the improvement of debate and to a feminist theology of religions. Drawing from her empirical findings in Northern Nigeria in addition to a few feminist insights, the writer indicates an method of different religions, grounded in people’s lived event and a shared dedication to justice, peace and remodeled human family members. spotting the restrictions of a few pluralist theories, she indicates a feminist-ethical method of spiritual pluralism. The practicality and feasibility of such an method are proven as she elaborates on its attainable program within the concrete context of Northern Nigeria.
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Additional resources for Muslim and Christian Women in Dialogue (Religions and Discourse)
Kanyoro, The Will to Arise, 101–118. Muslim women also look to Hagar as a historical model. See H. Abugideiri, ‘Hagar: A Historical Model for ‘Gender Jihad’ in Y. L. , Daughters of Abraham: Feminist Thought in Judaism, Christianity, and Islam, University Press of Florida, Gainsville 2001, 81–107. 30 Thus she distinguishes between the overall egalitarian ethical vision of the text and those texts that introduced gender inequality, the latter to be considered as particularities which do not have universal relevance for all time.
Groundwork of Nigerian History, Heinemann Educational Books, Ibadan 1981, 187–209. John Hunwick cites historic sources to show that there was already a firm Islamic presence in Kano before the reign of Runfā. He suggests that Runfā’s reign was significant in terms of the implantation of Arabic literacy and Islamic ideas and that it marked Kano’s final integration into the trans-Saharan trading networks, so that 90 Chapter 3 During these early centuries the Kano kings as well as kings in Katsina, Borno, Gobir, Nupe and Zazzau where the Islamic tradition took its strongest root, continued to oscillate between Islam and the traditional religions, particularly the Bori-cult, apparently according to which brought them most success in battles.
They express that they cannot identify with it, that it is removed from their lived reality, and that it does not satisfactorily empower them to overcome the 61 62 63 64 65 66 In 1972, Paul VI in Ministeria quaedam said that the laity was to participate in the liturgical life of the church but women were not to be admitted to the offices of reader or acolyte (n. 7). See especially Inter Insigniores (The Sacred Congregation for the Doctrine of the Faith, 1978) and Ordinatio Sacerdotalis ( John Paul II, 1994).