Marja Liisa Keinänen
A selection from Stockholm University publication database
"Feeding the Dead"
2014. Marja-Liisa Keinänen. Finnish Women Making Religion, 21-42Chapter
Everyday, fast and feast
2012. Marja-Liisa Keinänen. Vernacular religion in everyday life, 22-41Chapter
2000-luvun näkökulmia pohjoisvienalaisen Marina Takalon matkaan runonlaulajaksi ja näkijäksi
2011. Marja-Liisa Keinänen. Elore 18 (1), 159-163Article
Contemporary Encounters in Gender and Religion
2016. Lena Gemzöe, Marja-Liisa Keinänen, Avril Maddrell.Book (ed)
The fields of gender and religious studies have often been criticized for neglecting to engage with one another, and this volume responds to this dearth of interaction by placing the fields in an intimate dialogue. Taking a multi-disciplinary approach and drawing on feminist scholarship, the book undertakes theoretical and empirical explorations of relational and co-constitutive encounters of gender and religion. Through varied perspectives, the chapters address three interrelated themes: religion as practice, the relationship between religious practice and religion as prescribed by formal religious institutions, and the feminization of religion in Europe.
Feminist Reflections on the Study of the Feminization and Masculinization of Religion
2016. Marja-Liisa Keinänen. Contemporary Encounters in Gender and Religion, 55-75Chapter
The chapter scrutinizes some of the methodological and epistemological consequences that the dismissal of feminist theory by those scholars of men’s studies who have severed the bonds to feminist research has had for the study of feminization and masculinization of religion. Due to their dismissal of feminist theory, these scholars have not been able to avoid certain classic gender theoretical pitfalls and have therefore come to reintroduce and reproduce the shortcomings of conventional, gender-blind scholarship in the study of religion. In the name of disinterested, value-free research they risk to rehegemonize the study of religion as they reintroduce an androcentric bias, which feminist scholarship from its very inception has sought to deconstruct as it makes women’s religious practice invisible.