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ENTREVISTA COM IVONE GEBARA
Get PDFEntrevista com af reira católica, teóloga feminista e filósofa IVone Gebara concedida por e-mail para Sabrina Senge
Ivone Gebara: una religiosa y teóloga ecofeminista
Get PDFLa teóloga brasileña Ivone Gebara se destaca entre las pensadoras latinoamericanas por su claridad, profundidad y lo innovador de sus ideas. Queremos dar a conocer su obra, particularmente sus libros Intuiciones ecofeministas y El rostro oculto del mal. Analizaremos su ecofeminismo como una postura política crítica, su rechazo de la epistemología patriarcal y su influencia en la teología tradicional, y su propuesta epistemológica ecofeminista. Finalmente desarrollaremos su reflexión teológica desde el feminismo, acerca de la fenomenología del mal que sufren o actúan las mujeres
Uma voz diferente entre tantas outras - Entrevista com Ivone Gebara
No full textHá mais de 18 meses Ivone Gebara concedeu uma entrevista à Revista Veja, intitulada O aborto não é pecado. realizada com o apoio de mulheres do movimento feminista que acreditavam e acreditam estar na hora de mostrar as outras vozes existentes no interior das igrejas, e nesse caso na Igreja Católica Apostólica Romana, pensando de forma diferente com relação a esse assunto que atinge diretamente a vida de milhões de mulheres brasileiras
The ecofeminism of Ivone Gebara
No full textIncludes bibliographical references.This thesis investigates the intellectual trajectory of the Brazilian feminist liberation theologian Ivone Gebara. Gebara's development and conceptualisation of the notion of 'immediacy' from a feminist perspective not only constitutes a central and critical feature of her theology, but also emerges as a key component in forging increased dialogue and cooperation between Southern and Northern ecofeminists. The immediate context of oppression experienced by poor Latin American women is the ground upon which Gebara has built her critique of patriarchal and apolitical Christian theological discourses, as well as capitalist ideologies. These multiple forms of oppression, Gebara argues, render women's experiences of marginalisation invisible or hidden within socio-cultural and economic-political immediate realities. This thesis proposes that the immediate reality of oppression lead Gebara to develop a specific methodological approach that is responsive to the experiences of women in particular. Gebara's praxis-orientated methodology also functions as a compass for the development of a political ecofeminist praxis. As Ivone Gebara's work demonstrates, the political aspect of theology can be injected into the core of emerging ecotheologies. In the process, ecofeminist theologians can work to bridge the gap between theory and praxis. This thesis argues that Gebara's ecofeminist theology represents the embodiment of a history of resistance underwritten by her own experiences and of those struggling to survive around her. Developed in recognition of the ever-changing nature of postcolonial contexts, Gebara's theology could be considered one that is constantly "on-the-move". In dialogue not only with Southern and Northern scholars who are concerned with ecological and social justice, this thesis is developed in dialogue with those working with postcolonial theory. Starting from the events that gave rise to ecofeminism in the Global North, this thesis analyses the under-researched development of ecofeminism in Latin America. Gebara's work highlights forms of emerging imperialist and colonialist behaviours as it is manifested in postcolonial contexts, such as her native country of Brazil. In highlighting this postcolonial factor, this thesis proposes a praxis-oriented methodology from a postcolonial perspective to restoring the political aspect of religion to the centre of emerging global ecofeminist theological discourse. Hence, this thesis draws attention to the under-researched work performed by Ivone Gebara and her role as an important mediator in global ecofeminism
Svo kom illskan …: femínísk túlkun Ivone Gebara á illskunni
Get PDFÍ greininni er sjónum beint að guðfræðilegri túlkun Ivone Gebara á illsku og frelsun. Gebara, sem er brasilískur samtímaguðfræðingur, setur illskuna í víðara samhengi en jafnan hefur verið gert. Í stað þess að leggja áherslu á uppruna hennar og orsakir horfir hún til veruleika hennar í samfélaginu, einkum í lífi og kjörum fátækra kvenna í Suður-Ameríku. Gebara tekur undir sjónarmið sem rekja má allt til Ágústínusar um að illskan sé raunveruleiki sem hvarvetna blasi við og snýr þannig ekki baki við hinni fornkristnu túlkunarhefð um illskunna. Hins vegar hafnar hún þeirri túlkun trúarhefðarinnar að illskan byggist á rangri notkun á frelsi manna. Það eigi ekki við um konur því að þær hafi ekki búið við frelsi gegnum tíðina. Illskan tengist hins vegar valdi og yfirráðum órofa böndum og birtist í samfélaginu ýmist sem synd, þjáning eða óréttlæti. Gebara talar um illskuna í fleirtölu (e. evils) frekar en í eintölu og það sama gildir um frelsunarhugtakið. Raddir og reynsla kvenna er í brennidepli í lýsingum Gebara á illsku sem þjáningu og kúgun. Eitt mikilvægasta framlag hennar til orðræðunnar um illsku í dag er sá tengsla- og skyldleikaskilningur sem hún og fleiri boða nú um stundir. Það framlag gengur út á að allt líf sé samtengt og innbyrðis háð. Ekkert líf geti þrifist óháð öðru lífi. Saga mannsins byggist á sögu og þróun lífríkisins.The article focuses on the theological interpretation of Ivone Gebara of evil and salvation. Gebara, a Brazilian contemporary theologian, puts evil in a wider context than has been done. Instead of emphasizing its origins and causes, she looks at its reality in society, especially in the lives and situations of poor women in South America. Gebara’s view on evil, often attributed to Augustine, is that evil is a reality that cannot be explained away. On the other hand, she rejects the traditional interpretation that evil is the wicked and voluntary behavior of individuals, based on human freedom. This interpretation does not apply to women because they have not had freedom in their lives. According to her, evil relates to power and manifests itself in society as sin, suffering and injustice. Gebara talks about evil in the plural rather than singular, and the same applies for her concept of salvation. She highlights the voices and experiences of poor women that describe daily suffering and oppression. One of her most important contributions to current discourse on evil and salvation is the relatedness as a condition for life. Life is a network of relationships. Human history is closely related to the history of the physical nonhuman world.Peer Reviewe
Ivone Gebara, Le mal au féminin. Réflexions théologiques à partir du féminisme. Préface de Adolphe Gesché (coll. Religion et Sciences Humaines), 1999
No full textWattiaux Henri. Ivone Gebara, Le mal au féminin. Réflexions théologiques à partir du féminisme. Préface de Adolphe Gesché (coll. Religion et Sciences Humaines), 1999. In: Revue théologique de Louvain, 31ᵉ année, fasc. 1, 2000. p. 114
Svo kom illskan… Femínísk túlkun Ivone Gebara á illskunni
Get PDFÍ greininni er sjónum beint að guðfræðilegri túlkun Ivone Gebara á illsku og frelsun. Gebara, sem er brasilískur samtímaguðfræðingur, setur illskuna í víðara samhengi en jafnan hefur verið gert. Í stað þess að leggja áherslu á uppruna hennar og orsakir horfir hún til veruleika hennar í samfélaginu, einkum í lífi og kjörum fátækra kvenna í Suður-Ameríku. Gebara tekur undir sjónarmið sem rekja má allt til Ágústínusar um að illskan sé raunveruleiki sem hvar-vetna blasi við og snýr þannig ekki baki við hinni fornkristnu túlkunarhefð um illskunna. Hins vegar hafnar hún þeirri túlkun trúarhefðarinnar að illskan byggist á rangri notkun á frelsi manna. Það eigi ekki við um konur því að þær hafi ekki búið við frelsi gegnum tíðina. Illskan tengist hins vegar valdi og yfirráðum órofa böndum og birtist í samfélaginu ýmist sem synd, þjáning eða óréttlæti. Gebara talar um illskuna í fleirtölu (e. evils) frekar en í eintölu og það sama gildir um frelsunarhugtakið. Raddir og reynsla kvenna er í brennidepli í lýsingum Gebara á illsku sem þjáningu og kúgun. Eitt mikilvægasta framlag hennar til orðræðunnar um illsku í dag er sá tengsla- og skyldleikaskilningur sem hún og fleiri boða nú um stundir. Það framlag gengur út á að allt líf sé samtengt og innbyrðis háð. Ekkert líf geti þrifist óháð öðru lífi. Saga mannsins byggist á sögu og þróun lífríkisins.AbstractThe article focuses on the theological interpretation of Ivone Gebara of evil and salvation. Gebara, a Brazilian contemporary theologian, puts evil in a wider context than has been done. Instead of emphasizing its origins and causes, she looks at its reality in society, especially in the lives and situations of poor women in South America. Gebara’s view on evil, often attributed to Augustine, is that evil is a reality that cannot be explained away. On the other hand, she rejects the traditional interpretation that evil is the wicked and voluntary behavior of individuals, based on human freedom. This interpretation does not apply to women because they have not had freedom in their lives. According to her, evil relates to power and manifests itself in society as sin, suffering and injustice. Gebara talks about evil in the plural rather than singular, and the same applies for her concept of salvation. She highlights the voices and experiences of poor women that describe daily suffering and oppression. One of her most important contributions to current discourse on evil and salvation is the relatedness as a condition for life. Life is a network of relationships. Human history is closely related to the history of the physical nonhuman world
Pensadoras latinoamericanas: Aproximaciones a las filosofías críticas de Ivone Gebara, Silvia Rivera Cusicanqui y Francesca Gargallo
Get PDFEl escrito pretende contribuir al quiebre del “monólogo masculino” que, según Raúl Fornet-Betancourt, atraviesa injustamente la historia de la flosofía latinoamericana, desconociendo el largo protagonismo femenino en ese campo del saber. Para ello, se propone una aproximación a la flosofía crítica producida en la actualidad por tres pensadoras mujeres de nuestra América. Ellas son: la brasilera Ivone Gebara, quien desarrolla una epistemología crítica de la flosofía y la teología modernas desde una mirada ecofeminista; la boliviana Silvia Rivera Cusicanqui, quien elabora la teoría del colononialismo interno y una concepción de la historicidad en la que el presente está habitado por una multitemporalidad; y la ítalo-mexicana Francesca Gargallo, que aporta un profundo trabajo de campo y una sólida interpretación teórico-crítica acerca de los feminismos comunitarios de las mujeres indígenas del continente.The paper aims to contribute to the breakdown of the “masculine monologue” that, according to Raúl Fornet-Betancourt, unfairly traverses the history of Latin American philosophy, ignoring the long female role in that feld of knowledge. For this purpose, it proposes an approximation to the critical philosophy produced by three latinoamerican women thinker. They are: brazilian Ivone Gebara, who develops a critical epistemology of modern philosophy and theology from an ecofeminist point of view; bolivian Silvia Rivera Cusicanqui, who elaborates the theory of internal colononialism and a conception of historicity in which the present is inhabited by a multi-temporality; and ítalo-mexican Francesca Gargallo, who brings a profound feldwork and a solid theoreticalcritical interpretation about communitarian feminisms in the indigenous women of the continent.Fil: Fernandez Nadal, Estela Maria. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Mendoza. Instituto de Ciencias Humanas, Sociales y Ambientales; Argentina. Universidad Nacional de Cuyo; Argentin
La concepción del conocimiento en dos pensadoras feministas: Ivone Gebara y Luce Irigaray
No full textThis paper exposes and synthetically compares the epistemological proposals of feminist thinkers Ivone Gebara and Luce Irigaray, who claim that for most of Western history, women have been subjected to patriarchy. This dominance over women is also exercised at the level of knowledge, since men have established as canonical a dualistic, scientific and religious epistemology, based on intelligible and abstract axioms, which enjoyed indisputable and universal value. To overcome this condition, the two philosophers maintain that knowledge must start from corporeality, from sensitivity, until it reaches language and thought, in a non-temporal or successive way. This attitude favors the implementation of “sexual or gender difference” to secure women’s identity. From the place of this recovered identity, they propose that a more adequate alliance with nature and with the cosmos is possible, including males. The latter means not hiding differences, but rather maintaining them in order to achieve a balanced and renewed relationship.Este trabajo expone y compara sintéticamente las propuestas epistemológicas de las pensadoras feministas Ivone Gebara y Luce Irigaray, quienes afirman que durante gran parte de la historia de Occidente las mujeres han estado sometidas al patriarcado. Este dominio sobre las mujeres también se ejerce en el plano del saber, pues los varones establecieron como canónica una epistemología tanto científica como religiosa dualista, basada en axiomas inteligibles y abstractos, que gozaba de valor indiscutible y universal. Para superar esa condición, las dos filósofas sostienen que el conocimiento debe partir de la corporalidad, de la sensibilidad, hasta llegar al lenguaje y al pensamiento, de modo no temporal ni sucesivo. Esta actitud favorece la implementación de la “diferencia sexual o de género” para afirmar la identidad de las mujeres. Desde el lugar de esta identidad recuperada, plantean que es posible una alianza más adecuada con la naturaleza y con el cosmos todo, incluyendo a los varones. Esto último supone no ocultar las diferencias, sino más bien mantenerlas para así alcanzar una relación equilibrada y renovada
Ivone Gebara, Le mal au féminin. Réflexions théologiques à partir du féminisme | Joan Chittister, Le feu sous les cendres. Une spiritualité pour la vie religieuse contemporaine
Get PDFMalgré des différences thématiques importantes, les deux livres dont il est question ici présentent suffisamment de similitudes pour justifier une présentation synoptique, leurs auteures ayant de nombreux points communs. Ce sont tout d’abord des religieuses féministes, inscrites dans la modernité. Depuis un lustre, l’Église catholique romaine est intervenue avec fermeté pour limiter les propos de ces deux religieuses théologiennes, Ivone Gebara et Joan Chittister. Ainsi en août 1995, la Congr..
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