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Religious Agency and Gender Complementarity

Women’s Mosques and Women’s Voices in Hui Muslim Communities in Central China

Maria Jaschok

audible, authoritative voices have emerged condemning a flourishing nüsi culture as an encroaching “feminization” ( nüxinghua 女性化). Such criticism comes from both male and female religious leaders across diverse Islamic schools ( jiaopai 教派). 2 This is at odds with praise bestowed by others on

Vox Theologiae

Boldness and Humility in Public Theological Speech

James Eglinton

under the term vox theologiae (the voice of theology); although my attempt to do so will draw primarily on sources that reflect my location within a particular Christian theological tradition, I do not attempt to limit this discussion to that particular tradition. Rather, I will move towards an

Rachel Jones

This afterword offers a reflective response to the methods and thematic content of the papers collected in this special issue on motherhood, religions and spirituality. It suggests that by using qualitative interviews to give voice to (other) women as well as to mothers themselves, the issue counters the traditional silencing of female and maternal experience. This feminist gesture echoes the corporeal generosity of birth as well as the dependency and relationality of the maternal scene. The response foregrounds the issue’s attentiveness to both the diverse intersections of mothering, religion and spiritual practice and the diversity of those who mother. It seeks to situate the resulting complexity in relation to a range of theoretical reference points (philosophical and theological; feminist, womanist, and queer) and concludes that, collectively, these papers present mothering as a site both of contestation and of precarious promise.

Tim Karis

part of the latter: “We do this because we’re humanists, people who shape our own lives in the here and now, because we believe it’s the only life we get” ( ). Sample & Methods In the struggle of the nss and bha to get secular voices included into Thought for the Day

Religious Agency and Gender Complementarity: Women’s Mosques and Women’s Voices in Hui Muslim Communities in Central China  183 Maria Jaschok China and Transregional Halal Circuits  208 Michael Brose Book Reviews Jennifer Eichman, A Late Sixteenth-Century Chinese Buddhist Fellowship: Spiritual

Li Ma

writings that indicate the emergence of “a Chinese Christian public consciousness” (4). The fact that Christians have consciously attempted to raise “a strong public voice” in the “public space,” birthing a variety of “Chinese public discourse,” is a very important facet of Chinese Christianity since

Zexi (Jesse) Sun

consistently throughout the book. Lastly, a few typographical errors could be corrected in future editions (e.g., 93, 143, 178). Overall this is an illuminating work, documenting and analyzing the voices of Chinese Christians. Rejecting parsimonious generalizations, it preserves the fluidity and complexity of

Courtney Bruntz

, “People are unsettled. They come to the mountain, so we should be there for them. We are carrying this on to the next generation. I feel it is our duty” (13). While Johnson’s work may be criticized for not incorporating the voices of ethnic minorities, what it successfully provides is a thorough

Wlodzimierz Cieciura

to the Huixie on Taiwan. Despite his status as a minority leader, Xiao did not intend to allow the stronger organization to marginalize him as the voice and representative of Taiwan’s Muslim community. However, given the Huixie’s international range of contacts with many mainstream Muslim

Yuting Wang

. Ehteshami Anoushiravan , and Horesh Niv . 2018 . China’s Presence in the Middle East: The Implications of the One Belt, One Road Initiative . London : Routledge . Fischer Michael M. J. 2004 . Emergent Forms of Life and the Anthropological Voice . Durham, nc : Duke