Kristin Aune

much less religious, a little more spiritual: the religious and spiritual views of third-wave feminists in the UK

How religious or spiritual are feminists today? Filling a gap in the literature on feminism and religion, this article outlines findings from the first survey-based study of feminists’ spiritual attitudes in recent years. Drawing on survey data, this article explores the religious and spiritual views of 1,265 third-wave feminists, most of whom are women in their twenties and thirties. Comparison with surveys of religious adherence in the UK reveals that these feminists are significantly less religious and somewhat more spiritual than the general population. The article goes on to ask why this might be, and suggests three explanations: feminisms alignment with secularism, secularization and feminisms role within it, and feminisms association with alternative spiritualities.

Feminist Spirituality as Lived Religion How UK Feminists Forge Religio-spiritual Lives

How do feminists in the United Kingdom view spirituality and religion? What are their religious and spiritual attitudes, beliefs, and practices? What role do spirituality and religion play in feminists’ lives? This article presents findings from an interview-based study of 30 feminists in England, Scotland, and Wales. It identifies three characteristics of feminists’ approaches to religion and spirituality: They are de-churched, are relational, and emphasize practice. These features warrant a new approach to feminists’ relationships with religion and spirituality. Rather than, as others have done, equating feminism with secularism, secularization, or alternative spiritualities, the article reveals the complex ways feminists forge religio-spiritual lives. The interview data demonstrate that it is unwise to see “spirituality” and “religion” as analytically distinct. Instead, drawing on the growing field of scholarship on “lived religion,” the article proposes conceptualizing feminist spirituality as lived religion.

Evangelical Christianity and Women's Changing Lives

Women have outnumbered men as followers of Christianity at least since the transition to industrial capitalist modernity in the West. Yet developments in womens lives in relation to employment, family and feminist values are challenging their Christian religiosity. Building on a new strand of gender analysis in the sociology of religion, this article argues that gender is central to patterns of religiosity and secularization in the West. It then offers a case study of evangelical Christianity in England to illustrate how changes in womens lives are affecting their religiosity. Specifically, it argues that evangelical Christianity continues to be important among women occupying more traditional social positions (as wives and mothers), but adherence is declining among the growing number whose lives do not fit this older model.

Feminism Resurgent? Mapping Contemporary Feminist Activisms in Europe

In this introductory essay, we begin by discussing the attraction and limits of the ‘wave’ metaphor in feminist history and politics, before moving into a wider discussion of feminist subjectivity and agency. We then summarize the key issues, themes and objects/sites for contemporary feminists, before ending with some reflections on the changing character of feminist strategy. We argue that while the wave metaphor has been popular among feminists in many parts of Europe, it does not travel easily across national and regional borders, and should best be understood as a way of framing feminist practice, rather than referring to discreet cohorts of feminists. We can also discern a broader trend whereby preoccupations around the precise character of the feminist subject have given way to more diverse conceptions of feminist subjectivity in which the role of historically excluded constituencies within feminism – queers, lesibian, gay, bisexual and trans* women, black and minority ethnic women and indeed men – are, in some contexts, more visible. This is reflected in the practices of contemporary feminisms, in which the dominant approach is what we might call, following Bice Maiguashca, a ‘principled pragmatism’, characterized by a steadfast opposition to gender inequality alongside a degree of fluidity and flexibility in terms of the strategies and tactics used.

Fatherhood in British Evangelical Christianity: Negotiating with Mainstream Culture

This article explores fatherhood in evangelical Christianity in the United Kingdom, using a case study of the evangelical movement Newfrontiers, a network with nearly 200 U.K. churches that has been relatively successful against a backdrop of declining church attendance in Britain. Material from the movement’s public discourse and participant observation and interviews in a local congregation are examined to explore how these Christians understand and practice fatherhood. Like evangelicals in the United States, Newfrontiers combine older ideas about responsible, breadwinner fatherhood with new concepts of emotionally involved fathering. Like American evangelicals, they aim to maintain biblical values while embracing contemporary culture in order to be relevant to society. What is noticeable is that despite the more traditional ideals their leaders advocate, evangelical congregations’ fatherhood ideals and practices are very similar to those of mainstream U.K. society. Thus, the article concludes that mainstream culture is exercising a greater influence on British evangelicals than theology.

Marriage in a British Evangelical Congregation: Practising Postfeminist Partnership?

This article explores understandings and practices of marriage in a congregation from the growing British evangelical Christian movement New Frontiers International (NFI). It investigates how those who subscribe to evangelical religion interact with the gendered ideas and behaviour of the more ‘secular’ society they inhabit. The data for this research are drawn from participant observation and interviews with members of the congregation. These are situated in the context of the official discourse of NFI and of contemporary debates about the move to individualized partnership. It is argued that though these evangelicals claim to shape their marriages according to ‘biblical’ patterns, they in fact reflect the partnership practices of their less religious peers. Building on work by Stacey and McRobbie, patterns of marriage and heterosexual partnership in contemporary Britain are conceptualized as ‘postfeminist’; the article locates within this framework NFIs declared – and undeclared – marriage practices. It finds that while they are somewhat more conservative than their ‘secular’ peers, NFI evangelicals are indeed practising postfeminist partnership. Observations are also offered on the impact of religion on peoples ability to live out individualized partnerships.

Challenging ‘Belief’ and the Evangelical Bias: Student Christianity in English Universities

Abstract Popular and academic accounts of university-based religion tend to privilege evangelical Christianity, presented as a morally conservative, conversionist movement at odds with university contexts, which are widely assumed to be vehicles for a progressive Western modernity. This is especially the case in the UK, given the association of higher education with secularisation, yet virtually no research has studied this interface by examining the lives of students. This article discusses findings from the three-year project “Christianity and the University Experience in Contemporary England”, including a nation-wide survey of undergraduate students, in examining how the experience of university shapes on-campus expressions of Christian identity. We argue that a sizeable constituency of undergraduates self-identify as ‘Christian’, but evangelicals emerge not as the dominant majority, but as a vocal minority. The emerging internal complexity is masked by a public discourse that conceives of religion in terms of propositional belief and presents evangelicalism as its pre-eminent form.

Navigating the Third Wave: Contemporary UK feminist activists and ‘third-wave feminism’

Since the start of the new millennium in the UK, a range of new feminist activities – national networks, issue-specific campaigns, local groups, festivals, magazines and blogs – have been formed by a new constituency of mostly younger women and men. These new feminist activities, which we term ‘third-wave’ feminism, have emerged in a ‘post-feminist’ context, in which feminism is considered dead or unnecessary, and where younger feminists, if represented at all, are often dismissed as insufficiently political. Representations of North American third-wave feminism are brought into play in these criticisms of the UK third wave, and insufficient attention has been paid to the distinctiveness of the UK contexts. Drawing on data from a survey of 1265 people involved in post-2000 forms of feminism and semi-structured interviews with thirty feminist activists, the article sketches out the contours of the contemporary feminist movement and its activists, activism and priorities. It attends to differences and similarities between second and third waves, and situates contemporary UK feminism in its distinctive UK context. Arguing that feminism is both alive and relevant for significant numbers of people in the UK today, the article interrogates younger feminists’ reluctance to use the term ‘third-wave feminism’ to describe themselves, attributing this reluctance to ambivalent and cynical representations of the third wave in academic literature and the popular media.

Students' Constructions of a Christian Future: Faith, Class and Aspiration in University Contexts

Economic uncertainties have unsettled the status of higher education as an assured means to social mobility, raising questions of how students orient themselves to life after graduation. In this context, how does religion (a neglected aspect of student identity) shape students’ attitudes and plans? This article examines the future aspirations of Christian students, theorising Christian identity as an inter-subjective resource through which ‘alternative’ futures are imagined, a resource variously framed by classed assumptions about propriety. It analyses data from 75 interviews with undergraduates at five English universities, and explores emerging aspirational paradigms structured around hetero-normative domesticity, the formation of Christian counter-narratives to contemporary capitalism and positive submission to God.

Introduction: Is secularism bad for women?: La laïcité nuit-elle aux femmes?:

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