By Andrew Louth, Augustine Casiday
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In a chapel within the outdated crenellated church of Mary of Zion in Aksum, Ethiopia, is saved an item that emperors, patriarchs and clergymen have guaranteed the realm is an important non secular relic of all time: the Tabota Seyon, Ark of the Covenant, the Ark of Zion. This Ark is said to be at the very least the Ark that Moses had built at Sinai and which destroyed the partitions of Jericho.
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Extra info for Byzantine Orthodoxies: Papers from the Thirty-sixth Spring Symposium of Byzantine Studies, University of Durham, 23–25 March 2002
7 Saba Mahmood, “Agency, Performativity and the Feminist Subject,” in Bodily Citations, ed. Ellen T. Armour and Susan M. St. Ville (New York: Columbia University Press, 2006), 178. 36 Because of Beauvoir feminist discussions about women. Even as accounts of women’s lives and work are discovered they are, in a sense, re-covered; post-Beauvoir, Christianity seems inescapably woven into a narrative of negative assessment. But, of course, in spite of the power of Beauvoir and Daly’s feminist critiques of Christianity—and of others in the same vein—ignoring or bracketing off the sense in which Christianity informs women’s desires and actions is a risky strategy; for example, insofar as these assumptions are politically liberal, they have the potential to discount a whole range of ways in which women have traditionally negotiated for space and recognition.
45 46 Because of Beauvoir However, there is also a sense in which Kristeva clearly wishes to avoid stereotyping Beauvoir as a feminist, and this points to something distinctive in Kristeva’s approach. ”3 This is important for Kristeva, as she wants to avoid limiting definitions or stereotypical expectations because they import presuppositions into the discussion about what women or female subjectivity could amount to even before it can get started. ” 4 She tries, then, not to make female genius wholly dependent as an idea on the modern feminist narrative.
Beattie, New Catholic Feminism, 208. 104 Beattie, New Catholic Feminism, 68–69. 105 Beattie, New Catholic Feminism, 71. 106 Beattie, New Catholic Feminism, 301. 103 Beauvoir and The Second Sex 29 divine revelation in such a way that it is not—as a precondition of suitability—required to be mortified, veiled, or ultimately denied. ”107 Although the church is struggling to put aside its “profound fear of female sexuality” and focus more of its attention on the arguably much more pressing issues of peace, justice, and sexual equality,108 she implies that it is still not struggling hard enough.