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Through feminine eyes
Parvati Nair and Julián Daniel Gutiérrez-Albilla

historical. For it is precisely the haunting of Empire that, as previously mentioned, resonates in the Hispanic and the Lusophone, as well as with regard to the position of women in such ideological contexts, and so it is to this haunting that we must first turn. The haunting of empire and patriarchy The spread of the Iberian empire, concomitant as it was with the Catholic Reconquest of 1492, was predicated on

in Hispanic and Lusophone women filmmakers
Social contexts in L’Inchiesta and Risen
Fernando Gabriel Pagnoni Berns and Emiliano Aguilar

1980s, was still trying to negotiate with a strong Catholic background, an increasingly secular mindset and a deep disbelief in all things religious. In 1984, ‘in a new Concordat between Italy and the Holy See, the state was recognised as no longer being a Catholic state’ (Ventura 2012 : 128) and a more pluralistic, secular era began. It should be stated that a decline in religious observance and an increasingly secular society do not translate into a decline in faith. Religion was not rejected, but neither was it a secure place for fulfilment and well-being as it

in The Bible onscreen in the new millennium
Questioning gender roles
Brigitte Rollet

it is certainly the case that unlike their British counterparts French princes and princesses not only ‘live happily ever after’, but also ‘have many children’ (ils vécurent heureux et eurent beaucoup d’enfants). The influence of this powerful ideology of motherhood should not be underestimated. Is there, one can ask, any alternative for French women to the historically accepted and conventional function of women as mothers, considering the importance of the indirect propaganda in this regard (be it political or religious), and

in Coline Serreau
Exploring gender, anti-racism, and homonormativity in Shamim Sarif ’s The World Unseen (2001) and I Can’t Think Straight (2008)
Alberto Fernández Carbajal

had something to do with Leyla and her affliction ’ (Sarif, 2008 , p. 165, emphasis added). She later offers, ‘What do two women do together? […] It’s not natural ’ ( 2008 , p. 167, emphasis added). Analysing the current collusion of Islamist and Western homophobic discourses, Olivier Roy suggests that ‘[e]‌ven when the mainstream Muslim approach in the West is very conservative (towards homosexuality or abortion, for example), it is usually expressed in line with the position of the Catholic Church or Christian Right’ ( 2004 , p. 32), which reveals not a ‘pure

in Queer Muslim diasporas in contemporary literature and film
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Thinking across
Alberto Fernández Carbajal

relational ethno-religious identity enabling the creation of new forms of queer masculinity at a remove from familial first-generation diasporic heteronormativity and second-generation diasporic gang hypermasculinity. The work of Rolla Selbak unites some of the strands of Sarif and El Hosaini’s work: her depiction of Muslim American women explores the challenges they face in conforming to received ideas of Islamic and Arab femininity, while denouncing the homophobia assailing diasporic Muslim communities, positing, meanwhile, a vision of Islam which, while resiliently

in Queer Muslim diasporas in contemporary literature and film
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Douglas Keesey

fellow director Christine Pascal, whom she considered to be a kind of second sister. I will study the impact of a gender-conservative family environment and a strict religious upbringing, and then the countervailing influence of the Women’s Liberation Movement on Breillat when she moved from the provinces to Paris. My discussion of Breillat’s films will connect them to feminist writings by Beauvoir, Hélène Cixous, Claire Duchen, Juliet Mitchell, Anita Phillips and Susan Bordo as well as to male gender studies by Elisabeth Badinter, Pierre Bourdieu and Daniel Welzer

in Catherine Breillat
Clarice Greco, Mariana Marques de Lima and Tissiana Nogueira Pereira

years in public spaces, including the country’s media and politics. Record TV and its ties to the UCKG Record TV, the subject of our analysis, is run by members of this religious body. Therefore, even though Catholics might also be fond of such narratives, the biblical productions on which we have been expatiating are embedded in the context of the growth of Evangelical churches in Brazil. 9 Record TV is an open TV channel created in the 1950s. It was known for its musical programmes, especially for its MPB (Brazilian Popular Music) festivals, and met with great

in The Bible onscreen in the new millennium
Alejandro Melero Salvador

listener/ spectator, especially due to its highly reactionary and ultra-Catholic ideology. Some of his most popular titles include El padre cura ( The Father Priest ), El milagro de San Cornelio ( The Miracle of San Cornelio ), La España de pandereta ( Traditional Spain ), all of them very much in keeping with Penella’s religious and traditional universe. His Huelga de señoras

in Hispanic and Lusophone women filmmakers
Demonising controversy in The Last Temptation of Christ and The Passion of the Christ
Karra Shimabukuro

. However, other Christ films have told this story without escalating the visual violence like Passion does. Watching the movie becomes a visceral experience, affect, the audience flinches at the beatings, looks away from the blood, the flayed back. Reviewers spoke of feeling ‘abused’ and ‘punished’ and the film was generally reviewed poorly. Conservative Christians, evangelicals, Roman Catholics, responded differently: the film became a religious experience, a phenomenon. Churches across America organised field trips to movie theatres so their congregation could

in The Bible onscreen in the new millennium
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Alan Rosenthal

ramifications of religious fundamentalism. Inter alia he interviewed ‘born-again’ Christians, looked at the careers of 107 108 The documentary diaries Jim and Tammy Bakker, and the pursuit of money under the guise of requesting religious donations. In a later film Celibacy, Antony investigated the whole question of celibacy for ordained clergy in the Catholic church. In his opinion the thousand year-old doctrine had parallels in the Church’s attack on Galileo, who argued the earth went round the sun, not vice versa. Eventually the church came round to acknowledging

in The documentary diaries