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This article pays critical attention to the ways in which academic feminism has regarded religion. Issues related to religion and gender have by and large either been ignored or treated quite stereotypically. I have called this phenomenon a simultaneous under- and overestimation of religion. The phenomenon is not global. Feminists of the global south tend to pay much more and more multi-faceted attention to religion than scholars from the global north. I will illustrate this problem through a close reading of intersectionality in feminist research in religion, especially feminist theology. My argument – which can be supported by evidence from historical records – is that what has been called intersectionality since Kimberle Crenshaw, has in fact been explicitly present in early feminist theology (1970s-). The reason why feminist liberation theologians stressed the interstructuring of gender, class, and race/ethnicity lies in their practical and theoretical cooperation with liberation and feminist theologians from the global south, for example through the Ecumenical Association of Third World Theologians (EATWOT). My article is a critical re-reading of the history of feminist theorizing from the perspective of religious feminists, academic feminist theologians and liberation theologians from both the global north and south (including black and womanist theologians from the USA, Latin America and Africa). My aim is to correct a long-held understanding of the history of feminist theorizing as purely “secular”.

Religion, Intersectionality, and Epistemic Habits of Academic Feminism. Perspectives from Global Feminist Theology