Further Reading Prologue For a general background to feminism and a broad understanding of the term see Banks (1981) , Bouchier (1983), Deckland (1979), Eisenstein (1984) and Evans (1982). The material on spirituality may be difficult to get hold of but helpful discussions are found in the articles by Principe (1983) and Webster (1982) and in the books by Muller (1982) and Zappone (1991). The main themes of the book are briefly touched on by King (1984a). For bibliographical guides on women and religion see Bass, Boyd and Hughes (1986) and Carson (1986); for sources on women's spirituality Wynne (1988); for resources on women, religion and development in the third world see Carroll (1983) and Fenton and Heffron (1987). Chapter 1: Voices of Protest and Anger In addition to the works on feminism already mentioned see Beauvoir' s classic (1972 edition or later) and Mitchell and Oakley (1986). Rendall (1985) examines the historical origins of modem feminism and Richards (1982) and Midgley and Hughes (1983) analyse the philosophical problems inherent in feminism. Most helpful and wideranging on all aspects, ideas, movements and publications of feminism up to 1980 is the annotated bibliography by Warren (1980). The best introduction to the feminist critique of religion is found in the Reader edited by Christ and Plaskow (1979) whilst document s on sexism in the Christian churches have been published from a conferen ce of the WCC (1975). See also Ruether's (1987) discussion of androcentrism . On new patterns in feminist spirituality see Plaskow and Christ (1989). 229 230 Further Reading Chapter 2: Voices of Challenge The effect of Women's Studies on religion is discussed in the articles by Doyle (1974), Ruether (l98Ib), Gross (1983) and Buchanan (1987). One of the earliest and best known feminist challenges to Christianity comes from Daly (l974a). For a historical treatment of woman in the Christian tradition see Tavard (1973); for new perspectives on women in Judaism see Plaskow (1990) whilst crosscultural perspect ives on women in different world religions are discussed in Gross (l977a), Carmody (1979), Falk and Gross 1980, Holden (1983), Sharma (1987), King (1987a) , Cooey et al. (1991) . For women in early Christianity see Aspregen (1990), Witherington (1990), Berresen (1991). Chapter 3: Voices of Experience This chapter discusses the pluralism and international dimension of women 's experience. Crosscultural perspectives on women , religion and social change are explored by Haddad and Findly (1985), Eck and Jain (1986) whilst Webster and Webster (1985) deal with Christian women in the third world. A mine of information on black women and religion is found in Richardson 's (1980) bibliography. The experience of black women and feminism is studied by Hooks (1983) and documented in the anthology edited by Moraga and Anzaldua (1981). For the spiritual dimension of woman's understanding of self and body see the fine studies by Washbourn (1977) and Kolbenschlag (1979) . An insightful account of woman's psychological development is provided by Gilligan (1982). For women's experience in the third world see Fabella and Oduyoye (1988) and the bibliographies in Carroll (1983) and Fenton and Heffron (1987). Chapter 4: Voices of Spiritual Power Women saints and mystics are found in East and West (Ramakrishna Vedanta Centre 1955) but this chapter looks in particular at Christian women mystics in medieval times. Easily accessible extracts of primary sources can be found in Dronke (1984) , Wilson (1984), Bowie (1989) and Zum Brunn and Epiney­ Burgard (1989) whereas Ruether and McLaughlin (1979) are concerned with women spiritual leaders in the Jewish and Christian traditions . Solie (1984) discusses important themes of Christian feminist identity whilst Giles (1982) looks at the feminist mystic and presents a book of essays on contemporary women and spirituality , as do Garcia and Maitland (1983), Hurcombe (1987) and Bancroft (1989) . A helpful general book for understanding mysticism is Woods (198 1). Christian feminist spirituality is explored in Fischer (1989) and Zappone (1991) , and Jewish women's spirituality in Umansky and Ashton (1992). Further Reading 231 Chapter 5: Voices of a New Spirituality This chapter is explicitly concerned with the new feminist spirituality outside existing religious institutions. Well-known, influential studies relating to the understanding of the goddess are by Harding (1982) and Stone (1979). Important historical data on goddesses in Old Europe have been collected by Gimbutas (1982, 1991) whereas a general introduction to the religion of the goddess is found in Olson (1983) and Gadon (1989); material on Hindu goddesses is given in Kinsley (1986). Jewish material on the goddess is found in Pirani (1991) and Long (1992). A full-length study on androgyn y is by Heilbrunn (1973), but most material on androgyny and matriarchy exists in the form of anicles in journals or collective works such as Womanspirit Rising edited by Christ and Plaskow (1979) or The Politics ofWomen' s Spirituality edited by Spretnak (1982) with a long bibliography on feminist spirituality. Both works have articles on feminist rituals; more information is found in Budapest (1979a and 1980) and Starhawk (1979a). Very helpful are Weaving the Visions edited by Plaskow and Christ (1989), Dance of the Spirit by Harris (1991), the catalogue on Womanspirit resources by Wynne (1988) and the rich documentation in Goodison (1990). Chapter 6: Voices of a New Theology Most accessible is the Reader on Feminist Theology edited by Loades (1990). Other introductions to the major perspectives of Christian feminist theology are Moltmann- Wendel (1986), Furlong (1984a) and Carr (1990); also helpful are Dowell and Hurcombe (1981) and Maitland (1983). For a feminist interpretation of biblical texts see Russell (1985) and Trible (1984). A detailed scholarly analysis of New Testament texts is found in Schussler Fiorenza 's In Memory of Her (1983), a feminist reconstruction of early Christian origins. Heine (1987) disagrees with the feminist interpretation of early Christian data and Hayter (1987) examine s the use of biblical passages in the debate for and against the ordination of women. For debates about the ordination of women see Field-Bibb (1991) and Furlong (1991). For the different theological orientations of Mary Daly and Rosemary Radford Ruether see Heyward (1979), Daly (1971, I974a, 1974b, 1979b) and Ruether (1974b, 1975, 1979a, 1983). An overview from a post-Christian perspect ive is given by Hampson (1990). Valuable material on women in different Christian churches is published by the World Council of Churches (WCC, 1975, 1977; Herzel, 1981; Parvey, 1980, 1983). For the women-church movement and women liturgical communities see Schussler Fiorenza (1983) and Ruether (1985) and the texts of celebration in Morley (1988) and Winter (1987, 1991). For feminist theology in the third world see Fabella and Oduyoye (1988), Russell (1988), Fabella and Lee Park (1989), Tamez (1989) and Chung (199Ia). Mollenkott (1988) and O'Neill (1990) discuss women in interfaith dialogue . 232 Further Reading Chapter 7: Voices of Prophecy and Integration Important connections exist between women 's spirituality and political action, best documented by Spretnak (1982, 1986). For women's work in the peace movement see Jones (1983), Brown (1984), Cambridge Women 's Peace Collec­ tive (1983) and Brock-Utne (1987); for the connections between feminism and non-violence McAllister (1982), and for ecological issues Caldecott and Leland (1983) and Capra and Spretnak (1984). New perspectives on feminism , Christi­ anity and ecology are explored by Primavesi (1991), Ruether (1992) and Halkes (1991). A substantial study on Christian spirituality with brief reference to some other religious traditions, but no mention at all of women's spirituality is Jones, Wainwright and Yamold (1986) whereas Mul1er(1982, 1991) and King (1989a) explore ideas about shaping a global spirituality. Works on women 's spirituality include Washboum (1979), Giles (1982), Garcia and Maitland (1983); Iglehardt (1983), Ochs (1983), Kalven and Buckley (1984), Hurcombe (1987 ), Harris (1991) and Zappone (1991). Bibliography A Centennial Tapestry (1983) The Continuing Journey of Women in Mission: Program Resources, New York: General Board of Global Ministries, The United Methodist Church, Women's Division. Aarnink , Laetitia (1983) 'Frauen, die ihrer Erfahrung treu blieben ' in Mystik, Band 1, Ihre Struktur und Dynamik , DUsseldorf: Patmos Verlag, pp. 189-21 1. Adler , Margot (1982) 'Meanings of Matriarch y', in C. Spretnak (ed.), The Politics of Women' s Spirituality, New York: Anchor Press; Doubleday, pp. 127-37. Allen , Paula Gunn (1986) The Sacred Hoop. Recovering the Feminine in American Indian Tradition, Boston: Beacon Press. Amoah, Elizabeth (1986) 'Women, Witches and Social Change in Ghana' , in Diana L. Eck and Devaki Jain (eds), Speaking of Faith, New Delhi: Kali for Women, pp. 77-87. Andrews, William L. (ed.) (1986) Sisters ofSpirit. Three Black Women 's Auto­ biographies ofthe Nineteenth Century, Bloomington: IndianaUniversity Press. Archbishop Runcie and Cardinal Hume, Basil (1987) Prayers fo r Peace: an Anthology ofReadings and Prayers, London: SPCK . Arthur , Rose Horman (1984) The Wisdom Goddess, Washington DC: The Uni­ versity Press of America . --(1987) 'The Wisdom Goddess and the Masculinization of Western Reli­ gion', in U. King (ed.) Women in the World's Religious, Past and Present, New York: