By Teresa Berger
"Mapping uncharted territory within the learn of liturgy's earlier, this publication bargains a historical past to modern questions round gender and liturgical existence. Berger seems at liturgy's previous throughout the lens of gender background, understood as attending not just to the traditionally favorite binary of "men" and "women" yet to all gender identities, together with inter-sexed individuals, ascetic virgins, eunuchs, and priestly males. Drawing on old case experiences, Berger explores conventional basics corresponding to liturgical house and eucharistic perform and new methods of learning the past."--Provided through publisher. Read more...
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Additional info for Gender differences and the making of liturgical history : lifting a veil on liturgy's past
I then sketch gender history’s key interpretive strategies, with a focus on their bearing on liturgical historiography, and conclude with some reflections on the commitments that ultimately motivate a gender-attentive inquiry into liturgy’s past. To put what will follow in a nutshell in relation to the above story: Early forms of women’s history would have focused their interpretative energy on the women who become visible in Chrysostom’s text. Who are these virgins who cohabit with ascetic men in sexual renunciation?
Teresa A. Meade and Merry E. Wiesner-Hanks, Blackwell Companions to History (Malden, MA: Blackwell Publishing, 2004), 11‒25. From Women to Gender Differences in Liturgy’s Past 27 these roots has been committed particularly to alternative performances of gender identity, which challenge what has been constructed as (hetero-)normative. So much for a first focus on gender differences as these came to the forefront in gender history. ” Intersectionality focuses attention on the interrelatedness of various markers of difference such as gender, social class, ethnicity, and age.
15 Among the newly emerging fields, the most prominent were the study of masculinities, sexuality studies, and queer theory. The study of masculinities is the most obvious complement to women’s studies, especially in the field of history. Traditional historiography, after all, which came under criticism for its women-specific blindspots, had not attended to the “millions of men who were only men”16 any more than it had attended to women. From its early search for the histories of “non-hegemonic males” the study of masculinities has evolved into an inquiry into the manifold historical formations of masculinity.