Tożsamość w dobie postsekularyzmu. Kobiecość w postkolonialnej kulturze Kenii
As many authors emphasize, globalization processes in the West have radically undermined the argument about the co-determination of modernization and secularization. The tendency toward global communication and connectivity inevitably entails a necessity for adaptation to new circumstances and verif...
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| Format: | Electronic Article |
| Language: | Polish |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Polskie Towarzyrtwo Religioznawcze
2015
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| In: |
Przegla̜d religioznawczy
Year: 2015, Issue: 3/257, Pages: 101-118 |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a As many authors emphasize, globalization processes in the West have radically undermined the argument about the co-determination of modernization and secularization. The tendency toward global communication and connectivity inevitably entails a necessity for adaptation to new circumstances and verification of already established socio-cultural systems and religious traditions. Significantly, in many post colonial contexts, which view globalization as yet another technique of Western imperialist politics, local religious systems become an important factor in their struggle to maintain autonomy and uniqueness. Contemporary glocal Kenyan context, emerges as a post-secular one, where religion strengthens its position and returns as a societal binder, permeating all spheres of existence, integrating and guaranteeing the cohesion of traditional world (view), thus considerably cotributing to the identity formation process. Investigating present-day Kenyan context in general and selected examples of how religion affects women’s identity in particular, I specifically focus on the ramifications of the revival of Christian faith. On the one hand, the resurgence of Christianity leads to tighten in gandossification of extant norms and imaginaries of femininity, and on the other hand, women - due to globalization which questions and gradually removes borders and limitations, enforcing general openness (e.g. migration) - are becoming more and more visible and active in the social and economic spheres, which is inextricably related to identity transformation and a redefinition of femininity. Unlike, however, in the case of identity-based administration of existence by the patriarchal biopower, contemporary social-religious Kenyan context appears to construct femininity as a peculiar awareness of (corporeal) survival. Drawing on Giorgio Agamben’s work in my attempt to understand present-day Kenyan women’s sense of self, I aim to analyze how (Christian) religion and (postcolonial) culture impinge upon, and determine, women’s identity in ethnically diversified Kenya. | ||
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