- List of Contributors
- Feminist Theology and the Global Imagination
- Feminist Theology and the Jewish Tradition
- What is Feminist Theology?
- Transethnic Feminist Theology of Asia: Globalization, Identities, and Solidarities
- Gynocentric Thealogy of Tantric Hinduism: A Meditation Upon the Devi
- Globalization and Gender Inequality: A Contribution from a Latino Afro-feminist Perspective
- ‘The World Palpitates’: Globalization and the Religious Faith and Practices of Latin American Women
- Globalization, Women, and Religion in the Middle East
- Interrupting ‘Global-speak’: A Feminist Theological Response from Southern Africa to Globalization
- Theological Perspective on Mutual Solidarity in the Context of Globalization: The Circle's Experience
- Woman Lost in the Global Maze: Women and Religion in East Africa Under Globalization
- Feminist Theologies and the European Context
- Globalization the Second Wave of Colonization: Impacts on <i>wahine</i> Māori
- First Nation, Empire, and Globalization
- <i>Feminism, Inc.</i>: Globalization and North American Feminist Theologies
- Beyond Theology of Religions: The Epistemological and Ethical Challenges of Inter-religious Engagement
- Beyond the God/Man Duo: Globalization, Feminist Theology, and Religious Subjectivity
- Feminist Theologies of a World Scripture(s) in the Globalization Era
- The Challenges of Globalization for Muslim Women
- Theology and Identity in the Context of Globalization
- Doing a Theology from Disappeared Bodies: Theology, Sexuality, and the Excluded Bodies of the Discourses of Latin American Liberation Theology
- Globalization and Women's Bodies in Latin America
- Globalization and Narrative
- <i>La Morenita</i> on Skis: Women's Popular Marian Piety and Feminist Research on Religion
- Feminist Ritual Practice
- Globalization, Women's Transnational Migration, and Religious De-traditioning
Abstract and Keywords
What do a skiing Virgin Mary in the snow-covered woods of Karelia and the dark-skinned Latin American Virgins, such as the Virgin of Guadalupe, La Morenita, have in common? This chapter takes examples from two different cultural contexts—Orthodox Karelia, the region between today's Russia and Finland, and parts of Latin America—for interpretations of the Virgin Mary as one who simultaneously shares and transcends women's often intimate everyday experiences, such as sexuality, childbirth, or the loss of a child. Aspects of (women's) popular devotion to the Virgin Mary both differ from official (especially Catholic) Mariology and, interestingly, coincide with some aspects of it, especially with the view of her symbolizing and transgressing the liminal space between the human and the divine. The examples are from different geographical areas and times, representing different fields of study and methods, such as theology, anthropology, and folklore studies, some using ethnographic methods, some textual.
Elina Vuola, Doctor of Theology, is the Professor of Latin American studies at the University of Helsinki, Finland. She did her dissertation in 1997 on the methodological premises of Latin American liberation theology and feminist theory, with a specific focus on issues of sexual ethics in the context of widespread poverty in predominantly Catholic Latin America. In 2002–3 she worked as a visiting scholar and research associate at the Women's Studies in Religion Program at Harvard Divinity School. Her current research is on Costa Rican Catholic women's interpretations of the Virgin Mary in relation to Latin American feminist theorizing about religion in general and Catholicism in particular. Some of her publications in English are Limits of Liberation: Feminist Theology and the Ethics of Poverty and Reproduction (2002) and ‘Seriously Harmful for Your Health? Religion, Feminism and Sexuality in Latin America’, in Marcella Althaus-Reid (ed.), Liberation Theology and Sexuality (2006), both of which are also translated into Spanish. Her latest research has been published as ‘Patriarchal Ecumenism, Feminism, and Women´s Religious Experiences in Costa Rica’, in Hanna Herzog and Ann Braude (Eds), Gendering Religion and Politics: Untangling Modernities (2009).
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