Hannah Bacon – författare

This book addresses the ways in which theology and religion might endorse exclusive practices and might transform such practices. "Transforming Exclusion" is concerned with the interface between the study of religion & theology and issues surrounding exclusion. Religious beliefs can be important in shaping attitudes that can lead to the exploitation or marginalization of both humans and non-humans. At the same time, religious beliefs and practices have much to offer in transforming the world, creating a more equitable place for all who occupy it. At other times, the voices of members of religious communities are suppressed and marginalized by other more dominant religious or secular individuals or communities. This book addresses all of these aspects of social exclusion and aims to demonstrate that the study of theology and religion, in addressing religious communities and society more widely, have important contributions to make in creating a more just world.

This book addresses the ways in which theology and religion might endorse exclusive practices and might transform such practices. "Transforming Exclusion" is concerned with the interface between the study of religion & theology and issues surrounding exclusion. Religious beliefs can be important in shaping attitudes that can lead to the exploitation or marginalization of both humans and non-humans. At the same time, religious beliefs and practices have much to offer in transforming the world, creating a more equitable place for all who occupy it. At other times, the voices of members of religious communities are suppressed and marginalized by other more dominant religious or secular individuals or communities. This book addresses all of these aspects of social exclusion and aims to demonstrate that the study of theology and religion, in addressing religious communities and society more widely, have important contributions to make in creating a more just world.

Hannah Bacon draws on qualitative research conducted inside one UK secular commercial weight loss group to show how Christian religious forms and theological discourses inform contemporary weight-loss narratives. Bacon argues that notions of sin and salvation resurface in secular guise in ways that repeat well-established theological meanings. The slimming organization recycles the Christian terminology of sin – spelt ‘Syn’ – and encourages members to frame weight loss in salvific terms. These theological tropes lurk in the background helping to align food once more with guilt and moral weakness, but they also mirror to an extent the way body policing techniques in Christianity have historically helped to cultivate self-care. The self-breaking and self-making aspects of women’s Syn-watching practices in the group continue certain features of historical Christianity, serving in similar ways to conform women's bodies to patriarchal norms while providing opportunities for women's self-development. Taking into account these tensions, Bacon asks what a specifically feminist theological response to weight loss might look like. If ideas about sin and salvation service hegemonic discourses about fat while also empowering women to shape their own lives, how might they be rethought to challenge fat phobia and the frenetic pursuit of thinness? As well as naming as 'sin' principles and practices which diminish women's appetites and bodies, this book forwards a number of proposals about how salvation might be performed in our everyday eating habits and through the cultivation of fat pride. It takes seriously the conviction of many women in the group that food and the body can be important sites of power, wisdom and transformation, but channels this insight into the construction of theologies that resist rather than reproduce thin privilege and size-ist norms.

Hannah Bacon draws on qualitative research conducted inside one UK secular commercial weight loss group to show how Christian religious forms and theological discourses inform contemporary weight-loss narratives. Bacon argues that notions of sin and salvation resurface in secular guise in ways that repeat well-established theological meanings. The slimming organization recycles the Christian terminology of sin – spelt ‘Syn’ – and encourages members to frame weight loss in salvific terms. These theological tropes lurk in the background helping to align food once more with guilt and moral weakness, but they also mirror to an extent the way body policing techniques in Christianity have historically helped to cultivate self-care. The self-breaking and self-making aspects of women’s Syn-watching practices in the group continue certain features of historical Christianity, serving in similar ways to conform women's bodies to patriarchal norms while providing opportunities for women's self-development. Taking into account these tensions, Bacon asks what a specifically feminist theological response to weight loss might look like. If ideas about sin and salvation service hegemonic discourses about fat while also empowering women to shape their own lives, how might they be rethought to challenge fat phobia and the frenetic pursuit of thinness? As well as naming as 'sin' principles and practices which diminish women's appetites and bodies, this book forwards a number of proposals about how salvation might be performed in our everyday eating habits and through the cultivation of fat pride. It takes seriously the conviction of many women in the group that food and the body can be important sites of power, wisdom and transformation, but channels this insight into the construction of theologies that resist rather than reproduce thin privilege and size-ist norms.

The doctrine of the Trinity poses a series of problems for feminist theology. At a basic level, the androcentric nature of trinitarian language serves to promote the male as more fully in the image of God and as the archetype of humanity, pushing women to the margins of personhood. It is no surprise then that feminist scholarship on this doctrine has often focused on what's wrong with the Trinity, setting out the problems raised by the use of traditional androcentric trinitarian language. This book brings together a discussion of feminist theological methodology with a critical exploration of the doctrine of the Trinity. Focussing on what's right with the Trinity as opposed to what's wrong with the Trinity, it considers the usefulness of this doctrine for feminist theology today. It replaces a stress on trinitarian language with an emphasis on trinitarian thought, exploring how we might effectively think rather than speak God in light of feminist concerns. In particular, it asks how a trinitarian understanding of God might support, and be supported by, key values which underpin a feminist way of doing theology, specifically values which underpin the methodological use of women's experience in feminist theology. The central argument is that thinking God as Trinity need not serve to reinforce patriarchal values and ideals but may in fact promote the subjectivity and personhood of women.

The doctrine of the Trinity poses a series of problems for feminist theology. At a basic level, the androcentric nature of trinitarian language serves to promote the male as more fully in the image of God and as the archetype of humanity, pushing women to the margins of personhood. It is no surprise then that feminist scholarship on this doctrine has often focused on what's wrong with the Trinity, setting out the problems raised by the use of traditional androcentric trinitarian language. This book brings together a discussion of feminist theological methodology with a critical exploration of the doctrine of the Trinity. Focussing on what's right with the Trinity as opposed to what's wrong with the Trinity, it considers the usefulness of this doctrine for feminist theology today. It replaces a stress on trinitarian language with an emphasis on trinitarian thought, exploring how we might effectively think rather than speak God in light of feminist concerns. In particular, it asks how a trinitarian understanding of God might support, and be supported by, key values which underpin a feminist way of doing theology, specifically values which underpin the methodological use of women's experience in feminist theology. The central argument is that thinking God as Trinity need not serve to reinforce patriarchal values and ideals but may in fact promote the subjectivity and personhood of women.

By considering transformative ideas and experiences which are explicitly articulated or implicitly structured in languages of religion and spirituality, Alternative Salvations probes concepts including 'religious', 'secular', 'spiritual', 'post-Christian', and 'post-secular', providing a series of studies which question the functionality of these broad categories. Part one draws on contemporary salvation narratives showing how current cultural forms, social practices and secular discourses are influenced by, or are interpreted through, the lens of religious and theological accounts of salvation. Examples include twelve step recovery programs, drug culture, and public policy surrounding HIV-AIDs in Kenya. Although outside traditional religious contexts, the contributors show ways in which they are not free from religious symbolism. Part two explores alternative accounts of salvation rooted in religious traditions. Established orthodoxies are confronted by contemporary critical questions, for example about gender, the status of animals, and the political dimensions of salvation. By contributing new perspectives and unique case studies, Alternative Salvations provides a deliberate challenge to easy binaries which often underpin contemporary and traditional discourses of salvation.