Movimento della Dea

Con l'espressione movimento della Dea (dall'inglese Goddess movement) si indica un movimento religioso sorto intorno agli anni '60 negli Stati Uniti come confluenza di pratiche religiose neopagane e pratiche spirituali proprie di una parte del movimento femminista^[1]. Tale denominazione abbraccia quindi un vasto gruppo di fenomeni sociali e religiosi usciti dalla seconda ondata di femminismo degli anni sessanta^[2]^[3].

All'interno di questo movimento si collocano le Femministe della Dea, le quali si caratterizzano nel sottolineare gli aspetti femministi di questa pratica religiosa^[4].

^ «“The movement emerged in the United States in the late 1960s resulting from a confluence of neo-pagan ideas and practices with the spiritually-inclined portion of the women’s liberation movement.” » Kathryn Rountree, Goddess movement in Peter B. Clarke, p. 240
^ Susan Frank Parsons, The Cambridge Companion to Feminist Theology, Rosemary Radford Ruether, Kwok Pui-Lan, Pamela Sue Anderson, Rita M. Gross, Carol Christ, Bridget Gilfillan-Upton, Susan Frank Parsons, Janet Martin Soskice, Mercy Amba Oduyoye, Nicola Slee, Celia Deane-Drummond, Susan A. Ross, Valerie Karras, Cambridge, Cambridge University Press, 2002, p. 80, ISBN 9780521663274.
«Over the course of the following twenty-five years, a broadly based grassroots movement known as the ‘women’s spirituality’, ‘feminist spirituality’, or ‘Goddess’ movement took root in North America, Northern Europe, Australia, and New Zealand. This movement was created and is led primarily by women, though itincludes growing numbers of men. Itov erlaps to a certain extent with the (non- or not explicitly feminist) neo-pagan, witchcraft, and Wiccan traditions which preceded it and from which it has drawn some of its core symbolism. In the last years of the twentieth century, hundreds of books on the ‘the Goddess’ were published and found a wide audience»
^ (EN) L. M. Russell e J. S. Clarkson, Dictionary of Feminist Theologies (abstract), in Journal of the American Academy of Religion, vol. 65, n. 4, Oxford University Press, 1997, pp. 915-918. URL consultato il 26/01/2018.
«Indeed, there is not only variety but also controversy involved in Goddess thealogy; for if it was the work of Jewish and Christian feminists that set the Goddess movement rolling in the West, the trend was quickly adopted by feminists not (or no longer) affiliated with the mainstream, monotheistic traditions. These women generally took a freer hand in developing Goddess thealogy»
^ Kathryn Rountree in Peter B. Clarke, Goddess feminists, in Peter B. Clarke, p. 238.

[1] «“The movement emerged in the United States in the late 1960s resulting from a confluence of neo-pagan ideas and practices with the spiritually-inclined portion of the women’s liberation movement.” » Kathryn Rountree, Goddess movement in Peter B. Clarke, p. 240

[2] Susan Frank Parsons, The Cambridge Companion to Feminist Theology, Rosemary Radford Ruether, Kwok Pui-Lan, Pamela Sue Anderson, Rita M. Gross, Carol Christ, Bridget Gilfillan-Upton, Susan Frank Parsons, Janet Martin Soskice, Mercy Amba Oduyoye, Nicola Slee, Celia Deane-Drummond, Susan A. Ross, Valerie Karras, Cambridge, Cambridge University Press, 2002, p. 80, ISBN 9780521663274.
«Over the course of the following twenty-five years, a broadly based grassroots movement known as the ‘women’s spirituality’, ‘feminist spirituality’, or ‘Goddess’ movement took root in North America, Northern Europe, Australia, and New Zealand. This movement was created and is led primarily by women, though itincludes growing numbers of men. Itov erlaps to a certain extent with the (non- or not explicitly feminist) neo-pagan, witchcraft, and Wiccan traditions which preceded it and from which it has drawn some of its core symbolism. In the last years of the twentieth century, hundreds of books on the ‘the Goddess’ were published and found a wide audience»

[3] (EN) L. M. Russell e J. S. Clarkson, Dictionary of Feminist Theologies (abstract), in Journal of the American Academy of Religion, vol. 65, n. 4, Oxford University Press, 1997, pp. 915-918. URL consultato il 26/01/2018.
«Indeed, there is not only variety but also controversy involved in Goddess thealogy; for if it was the work of Jewish and Christian feminists that set the Goddess movement rolling in the West, the trend was quickly adopted by feminists not (or no longer) affiliated with the mainstream, monotheistic traditions. These women generally took a freer hand in developing Goddess thealogy»

[4] Kathryn Rountree in Peter B. Clarke, Goddess feminists, in Peter B. Clarke, p. 238.

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