Mary, Mothers, Lament, and Feminist Theology: The Dead Non-War Heroes of Nagasaki
In this essay, McClelland introduces some reflections of Nagasaki atomic bomb survivors about the loss of their mothers and some of their experiences of motherhood in the aftermath, utilizing a feminist lens to analyze the effects of the bomb. Japanese feminist Chizuko Ueno has written that those wo...
| Κύριος συγγραφέας: | |
|---|---|
| Τύπος μέσου: | Ηλεκτρονική πηγή Άρθρο |
| Γλώσσα: | Αγγλικά |
| Έλεγχος διαθεσιμότητας: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Έκδοση: |
[2020]
|
| Στο/Στη: |
Journal of feminist studies in religion
Έτος: 2020, Τόμος: 36, Τεύχος: 2, Σελίδες: 85-106 |
| Τυποποιημένες (ακολουθίες) λέξεων-κλειδιών: | B
Ρίψη ατομικής βόμβας στο Ναγκασάκι
/ Επιζών
/ Γυναίκα (μοτίβο)
/ Συλλογική μνήμη (μοτίβο)
/ Μαριολογία
/ Φεμινιστική θεολογία
|
| Σημειογραφίες IxTheo: | FD Θεολογία βάσει συμφραζομένων KBM Ασία KDB Καθολική Εκκλησία |
| Άλλες λέξεις-κλειδιά: | B
Τραύμα
B atomic bomb B Mothers B Nagasaki B Mary |
| Διαθέσιμο Online: |
Volltext (Publisher) |
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| 520 | |a In this essay, McClelland introduces some reflections of Nagasaki atomic bomb survivors about the loss of their mothers and some of their experiences of motherhood in the aftermath, utilizing a feminist lens to analyze the effects of the bomb. Japanese feminist Chizuko Ueno has written that those women who died might be signified as "non-war heroes" in an East Asian context where the "war-heroes" are traditionally male. The author draws on Kwok Pui-Lan's postcolonial theology of religious difference and Shelly Rambo's mixed terrain of remembering to discuss how and to what degree the violence and rupture of the atomic bombing is contested in the memory of the survivors. McClelland describes how the narratives of the Catholic survivors contain a common thread about Mary, whom they implicitly perceive as an expression of a "female face of God." The interviews considered here were collected between 2014 and 2016 as part of a larger historical project that employed a theological lens in describing the interpretation of Catholic memory of the atomic bombing of Nagasaki. | ||
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