The religious lives of older laywomen : the last active Anglican generation

This publication draws on ethnographic fieldwork, cross-cultural comparisons, and relevant theories exploring the beliefs, identities, and practices of 'Generation A'-Anglican laywomen born in the 1920s and 1930s. Abstract: This publication draws on ethnographic fieldwork, cross-cultural comparisons, and relevant theories exploring the beliefs, identities, and practices of 'Generation A'-Anglican laywomen born in the 1920s and 1930s The book draws on ethnographic fieldwork, cross-cultural comparisons, and theories exploring the beliefs, identities, and practices of ‘Generation A’—Anglican laywomen born in the 1920s and 1930s, often described as the ‘backbone’ of the Church and likely its final active generation. They attend the mainstream churches every Sunday, polish the brasses, organize fund-raisers, keep the church open on weekdays, bake cakes, and visit vulnerable people in their homes. Their labour not only populates the physical space of the church but helps ensure its continuity. Generation A laywomen have remained largely invisible in previous work on institutional religion in Euro-American countries, particularly as the focus on religion and gender has turned to youth, sexuality, and priesthood. This book is timely as the female Christian Generation A is on the cusp of a catastrophic decline in mainstream Christianity that accelerated during the ‘post-war’ age. The age profile of mainstream Christianity is increasingly ageing, with Generation A not being replaced by their children or grandchildren. A two-year project has produced an analysis, complemented by wider comparisons, that shows what it means to be a religious woman of Generation A. Findings challenge the stereotype of worthy, dutiful carers who just happen to raise a generation stereotyped as highly individualized, unchurched, and selfish. The study reveals more complex personalities, values, and behaviours. Generation A is characterized by certain habits and dispositions, particularly a desire for a relationship with a church-based spiritual authority that supports the sacred institutions of their day: church, nation, and family -- University Press Scholarship Online The Religious Lives of Older Laywomen draws on ethnographic fieldwork, cross-cultural comparisons, and relevant theories exploring the beliefs, identities, and practices of "Generation A"--Anglican laywomen born in the 1920s and 1930s. Now in their 70s, 80s, and 90s, they are often described as the "backbone" of the Church and likely its final active generation. The prevalence of laywomen in mainstream Christian congregations is a widely accepted phenomenon that will cause little surprise amongst the research community or Christian adherents. What is surprising is that we know so little about them. Generation A laywomen have remained largely invisible in previous work on institutional religion in Euro-American countries, particularly as the focus on religion and gender has turned to youth, sexuality, and priesthood. Female Christian Generation A is on the cusp of a catastrophic decline in mainstream Christianity that accelerated during the 'post-war' (post-1945) age. The age profile of mainstream Christianity represents an increasingly aging pattern, with Generation A not being replaced by their children or grandchildren--the Baby-Boomers and generations X, Y, and Z. Generation A is irreplaceable and unique. "Generation" shares specific values, beliefs, behaviors, and orientations, therefore, when this generation finally disappears within the next five to 10 years, their knowledge, insights, and experiences will be lost forever. Abby Day both documents and interprets their religious lives and what we can learn about them and more widely, about contemporary Christianity and its future. The Religious Lives of Older Laywomen draws on ethnographic fieldwork, cross-cultural comparisons, and relevant theories exploring the beliefs, identities, and practices of'Generation A'--Anglican laywomen born in the 1920s and 1930s. Now in their 70s, 80s, and 90s, they are often described as the'backbone'of the Church and likely its final active generation. The prevalence of laywomen in mainstream Christian congregations is a widely accepted phenomenon that will cause little surprise amongst the research community or Christian adherents. What is surprising is that we know so little about them. Generation A laywomen have remained largely invisible in previous work on institutional religion in Euro-American countries, particularly as the focus on religion and gender has turned to youth, sexuality, and priesthood. Female Christian Generation A is on the cusp of a catastrophic decline in mainstream Christianity that accelerated during the'post-war'(post-1945) age. The age profile of mainstream Christianity represents an increasingly aging pattern, with Generation A not being replaced by their children or grandchildren--the Baby-Boomers and generations X, Y, and Z. Generation A is irreplaceable and unique.'Generation'shares specific values, beliefs, behaviours, and orientations, therefore, when this generation finally disappears within the next five to 10 years, their knowledge, insights, and experiences will be lost forever. Abby Day both documents and interprets their religious lives and what we can learn about them and more widely, about contemporary Christianity and its future. The Religious Lives Of Older Laywomen Draws On Ethnographic Fieldwork, Cross-cultural Comparisons, And Relevant Theories Exploring The Beliefs, Identities, And Practices Of 'generation A'?anglican Laywomen Born In The 1920s And 1930s. Now In Their 70s, 80s, And 90s, They Are Often Described As The 'backbone' Of The Church And Likely Its Final Active Generation. The Prevalence Of Laywomen In Mainstream Christian Congregations Is A Widely Accepted Phenomenon That Will Cause Little Surprise Amongst The Research Community Or Christian Adherents. What Is Surprising Is That We Know So Little About Them. Abby Day. Includes Bibliographical References (pages 215-238) And Index. The religious lives of older laywomen" draws on ethnographic fieldwork, cross-cultural comparisons, and relevant theories exploring the beliefs, identities, and practices of 'Generation A'? Anglican laywomen born in the 1920s and 1930s. Now in their 70s, 80s, and 90s, they are often described as the 'backbone' of the Church and likely its final active generation. The prevalence of laywomen in mainstream Christian congregations is a widely accepted phenomenon that will cause little surprise amongst the research community or Christian adherents. What is surprising is that we know so little about them A study of the generation of mainstream Christian laywomen born in the 1920s and 1930s ('Generation A').