In 2001, Bernice Martin published her well-known paper on ‘the Pentecostal gender paradox’, and in the last decade or so we have had an increase in focus on questions of gender in studies of Pentecostalism, perhaps especially in anthropological
A Reconsideration of the Pentecostal Gender Paradox
David Orr, Holly Eva Ryan and André Alias Mazawi
Fresh Fruit, Broken Bodies: Migrant Farmworkers in the United States. Seth M. Holmes, Berkeley: University of California Press, 2013, ISBN: 9780520275140, 264 pp., Pb. £19.95.
Displaced: The Human Cost of Development and Resettlement. Olivia Bennett and Christopher McDowell, New York: Palgrave Macmillan (Studies in Oral History series), 2012, ISBN: 978-0-230-11786-0, 231 pp. Hb. $95 (U.S.) Pb. $28 (U.S.).
Gendered Paradoxes: Educating Jordanian Women in Nation, Faith, and Progress. Fida J. Adely, Chicago and London: The University of Chicago Press, 2012, ISBN-13: 978-0-226-00690-1 (cloth), 978-0-226-00691-8 (paper), ix + 228 pp.
Peter Damian’s Models for Male and Female Rulers
what Megan McLaughlin has termed “gender paradoxes”: the idea that the power of God is so great that it can overturn the “natural order” of gender relations and allow even a woman to triumph. 68 With his reference to the victory of these biblical
Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt and Joan Wallach Scott
research. In line with what Brusco (1995) and Martin (2001) have argued for global Pentecostalism, Pentecostal praxis in Africa, as well as in the Netherlands, is characterized by a ‘gender paradox’ ( Maier 2012 ). In Pentecostal churches, women are