Disorderly women : sexual politics & Evangelicalism in revolutionary New England
著者
書誌事項
Disorderly women : sexual politics & Evangelicalism in revolutionary New England
Cornell University Press, 1994
大学図書館所蔵 全11件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical footnotes and index
内容説明・目次
内容説明
Throughout most of the eighteenth century and particularly during the religious revivals of the Great Awakening, evangelical women in colonial New England participated vigorously in major church decisions, from electing pastors to disciplining backsliding members. After the Revolutionary War, however, women were excluded from political life, not only in their churches but in the new republic as well. Reconstructing the history of this change, Susan Juster shows how a common view of masculinity and femininity shaped both radical religion and revolutionary politics in America.
Juster compares contemporary accounts of Baptist women and men who voice their conversion experiences, theological opinions, and proccupation with personal conflicts and pastoral controversies. At times, the ardent revivalist message of spiritual individualism appeared to sanction sexual anarchy. According to one contemporary, revival attempted "to make all things common, wives as well as goods." The place of women at the center of evangelical life in the mid-eighteenth century, Juster finds, reflected the extent to which evangelical religion itself was perceived as "feminine"-emotional, sensional, and ultimately marginal.
In the 1760s, the Baptist order began to refashion its mission, and what had once been a community of saints-often indifferent to conventional moral or legal constraints-was transformed into a society of churchgoers with a concern for legitimacy. As the church was reconceptualized as a "household" ruled by "father" figures, "feminine" qualities came to define the very essence of sin. Juster observes that an image of benevolent patriarchy threatened by the specter of female power was a central motif of the wider political culture during the age of democratic revolutions.
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