Journal articles: 'Nuns'

1

McCauley, Bernadette. "“Their Lives are Little Known”: Nuns and American Reform." Prospects 29 (October 2005): 219–29. http://dx.doi.org/10.1017/s0361233300001745.

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It is rare to see a Roman Catholic nun in a habit today, but old-fashioned nuns in full dress uniform are the darlings of the novelty business. The windup doll called nunzilla (she generates sparks), the puppet nun who boxes, and Christopher Durang's Sister Mary Ignatius, who explained it all, are just a few examples of nuns in contemporary popular culture. Like most other images of nuns, each of these, to different extents, perpetuates a stereotype of women who never think for themselves, are out of touch with the real world, and are petty and downright nasty. Is this just silly stuff or does it tap into something deeper in American culture? Certainly the fascination with nuns is nothing new. Americans have often expressed strong opinions about nuns, sometimes favorable but more often not.

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Heirman, Ann. "Fifth Century Chinese Nuns: An Exemplary Case." Buddhist Studies Review 27, no. 1 (September 7, 2010): 61–76. http://dx.doi.org/10.1558/bsrv.v27i1.61.

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According to tradition, the first Buddhist nun, Mah?praj?pat?, accepted eight fundamental rules as a condition for her ordination. One of these rules says that a full ordination ceremony, for a nun, must be carried out in both orders: first in the nuns’ order, and then in the monks’ order. Both orders need to be represented by a quorum of legal witnesses. It implies that in the absence of such a quorum, an ordination cannot be legally held, in vinaya terms. This was a major problem in fifth century China, when, as a result of a wave of vinaya translations, monastics became aware of many detailed legal issues, including the rule on a dual ordination for nuns. Since the first Buddhist nuns in China were ordained in the presence of monks only, doubt was raised on the validity of the Chinese nuns’ lineage. The discussion came to an end, however, when in ca. 433 a so-called ‘second ordination ceremony’ could be held, now in the presence of a sufficient number of Sinhalese nun witnesses. Today, a similar issue is raised again, since in two of the three active Buddhist ordination traditions, nuns arguably cannot be legally ordained due to the absence of a nuns’ order of that particular tradition to provide a legal quorum of witnesses. In the present-day debates on the possible (re-)introduction of a nuns’ lineage in both these traditions, the historic case of the fifth century Chinese nuns is often referred to. The present article examines firstly in which ways technical issues discussed fifteen centuries ago lingered on among the most prominent Chinese vinaya masters, and secondly how these same issues still fuel and influence present-day discussions.

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Kertzer, David I. "Nuns." Anthropology Now 4, no. 1 (April 2012): 73–78. http://dx.doi.org/10.1080/19492901.2012.11728352.

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Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (December 30, 2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.

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The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they were daughters of Podolia noblemen. In 1721 the process of setting up the monastery was completed and it was also then that a small convent church was consecrated, whose patron became St Michael the Archangel (patron of Ruthenia and the Dominican Ruthenian province). The Dominican nuns from Kamianets led contemplative life in strict enclosure. The monastery did well until the decline of the Commonwealth of Poland. In 1787 the monastery was threatened with closing as part of the plans to modernize the Kamianets fortress, which was to be strengthened with the buildings of city convents. Eventually, the nuns were not displaced, as the reorganization plans were not carried out. In 1793 Kamianets Podilskyi was taken over by Russians and the partition period started. Although the monastery was wealthy, the Dominican nuns started to struggle with various problems. A crisis of vocations appeared, which in 1822 was overcome through bringing three nuns from the monastery in Novogrudok, but in 1833 the situation repeated itself. However, a monastery school was set up, which gave the nuns some financial support. In 1839 the last vestition of two nuns took place, and in 1842 on the strength of a tsar’s decree the novitiate was closed, which was an indication of the monastery’s near demise. The monastery obtained a long-range status and existed until the closure of the Kamianets diocese in 1866. Then eight Dominican nuns were sent to the Carmelite nuns of old observance in Dubno, where there was a long-range monastery. That status was lost in 1890 and then the nuns residing there were relocated to the Benedictine nuns monastery in Sandomierz. It was then that three years later the last Dominican nun from Kamianets, Joanna Austutowiczówna, died, closing the history of her convent.

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Moran, Patrick. "Nuns' Cemetery." Books Ireland, no. 213 (1998): 139. http://dx.doi.org/10.2307/20623627.

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Capparelli, Jamie Lynn. "Nursing Nuns." AJN, American Journal of Nursing 105, no. 8 (August 2005): 72H. http://dx.doi.org/10.1097/00000446-200508000-00037.

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Colton, L. "Nuns' voices." Early Music 37, no. 2 (April 23, 2009): 299–300. http://dx.doi.org/10.1093/em/cap008.

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Beribe, Yulia E. M., Juliana Marlin Y. Benu, and Indra Yohanes Kiling. "Meaning of the Mission to Serve Children with Special Needs by Nuns: A Narrative Review." Journal of Health and Behavioral Science 3, no. 1 (March 1, 2021): 94–106. http://dx.doi.org/10.35508/jhbs.v3i1.3745.

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This narrative review aims to discuss theories related to how nuns perceive meaning of their mission to serve children with special needs. Nun is a woman who offers herself and her life to God through the utterance of a promise/vows to carry out her mission through the ministry received from a tarekat / congregation in accordance with spirituality and the statutes of religious life. One of the nuns' missions is to serve children with special needs who have abnormalities or deviations from normal conditions in their growth and development, both psychologically, physically, socially, and emotionally, which hinder activities and interactions. Nuns serve children with special needs by seeking, nurturing, caring for, educating and living together, caring for, and meeting all the needs of children with special needs who are served as in the life of a family. Nuns interpret the duty of service to children with special needs in two complete dimensions, namely the vertical and horizontal dimensions. In addition, nuns interpret this service as a life calling from God so that it becomes a motivation for them to carry out their service duties and bring happiness.

9

Wang, Ching-ning. "Living Vinaya in the United States: Emerging Female Monastic Sanghas in the West." Religions 10, no. 4 (April 4, 2019): 248. http://dx.doi.org/10.3390/rel10040248.

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From late January to early February 2018, the first Vinaya course in the Tibetan tradition offered in the United States to train Western nuns was held in Sravasti Abbey. Vinaya masters and senior nuns from Taiwan were invited to teach the Dharmaguptaka Vinaya, which has the longest lasting bhikṣuṇī (fully ordained nun) sangha lineage in the world. During this course, almost 60 nuns from five continents, representing three different traditional backgrounds lived and studied together. Using my ethnographic work to explore this Vinaya training event, I analyze the perceived needs that have spurred Western Buddhist practitioners to form a bhikṣuṇī sangha. I show how the event demonstrates the solid transmission of an Asian Vinaya lineage to the West. I also parallel this Vinaya training event in the West to the formation of the bhikṣuṇī sangha in China in the 4th and 5th centuries, suggesting that for Buddhism in a new land, there will be much more cooperation and sharing among Buddhist nuns from different Buddhist traditions than there are among monastics in Asia where different Buddhist traditions and schools have been well-established for centuries. This Vinaya training event points to the development of the bhikṣuṇī sangha in the West being neither traditionalist nor modernist, since nuns both respect lineages from Asia, and reforms the gender hierarchy practiced in Asian Buddhism. Nuns from different traditions cooperate with each other in order to allow Buddhism to flourish in the West.

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Mort, Joel. "Sexism vs. Superhuman Agency in the Theravada Buddhist Ritual System." Method & Theory in the Study of Religion 17, no. 2 (2005): 134–48. http://dx.doi.org/10.1163/1570068054305574.

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AbstractThere are currently no fully ordained nuns in the Theravada Buddhist system. The doctrinal reason is because ordination ritual guidelines require the presence of senior nuns (of which, due to the dissolution of the nun orders, there are none) at a female's ordination. A more critical reason offered by feminists is that sexism (textual, traditional, and institutional) maintains the status quo. We argue that the Ritual Form Hypothesis of McCauley and Lawson (2002) best explains the continued lack of nun ordinations by making claims about cognitive constraints on ritual efficacy. Furthermore we predict that the institutional prevention of full nun ordinations will persist unless a new superhuman agent (i.e. a new Buddha) emerges with a new doctrine or unless Buddhists discover a different teaching that stipulates new conditions for ordination. Both are unlikely, however, given Theravada's theological conservatism.

11

Luddy, Maria, and Caitriona Clear. "Nuns and Society." Irish Review (1986-), no. 4 (1988): 133. http://dx.doi.org/10.2307/29735367.

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12

Kovitz, Kasper. "Nuns fret not…" ARTMargins 2, no. 2 (June 2013): 121–36. http://dx.doi.org/10.1162/artm_a_00054.

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Nun's Fret Not is a photomontage project that tells the story of a nun who, following an epiphany, embarks with her convent on becoming a “missionary artist” through a study-by-mail artist's course, and her subsequent disillusionment. A continuation of the work begun in icehouse in 2010, it re-contextualizes Kovitz's previous art work into a meta-narrative that examines recurrent themes in his art practice: artist and audience, success and obscurity, art market and art education, dominant cultures and subcultures. All characters in this project share the same face– the face of Litmus– an alter ego Kovitz made for his work based on an FBI shooting target. In the next installment of this project the nun will undergo a sex change and become a capitalist…

13

Starkey, David. "Nuns in Rome." Literary Imagination 17, no. 2 (November 12, 2011): 182. http://dx.doi.org/10.1093/litimag/imr131.

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14

McGouran, R. "The Kylemore nuns." BMJ 327, no. 7421 (October 25, 2003): 970. http://dx.doi.org/10.1136/bmj.327.7421.970.

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15

Bertler, Sarah. "Hardball for nuns." Nursing Administration Quarterly 19, no. 2 (1995): 35–40. http://dx.doi.org/10.1097/00006216-199501920-00008.

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villette, agnès. "Nuns at Work." Gastronomica 11, no. 2 (2011): 90–93. http://dx.doi.org/10.1525/gfc.2011.11.2.90.

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Capshaw, Ron. "Fun with Nuns." American Book Review 34, no. 2 (2013): 18. http://dx.doi.org/10.1353/abr.2013.0023.

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18

Rice, J. A. "Nuns behaving well." Early Music 42, no. 4 (October 7, 2014): 646–47. http://dx.doi.org/10.1093/em/cau112.

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19

Cho, Eun-su. "Chŏng Suok’s Tour of Imperial Japan and its Impact on the Development of the Nuns’ Order in Korea." Religions 10, no. 6 (June 17, 2019): 385. http://dx.doi.org/10.3390/rel10060385.

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The eminent scholar-nun Chŏng Suok (1902–1966) traveled from colonial Korea to Imperial Japan from 1937 to 1939 and wrote a travelogue that provides an important first-hand account from a woman’s perspective on the state of Japanese and Korean Buddhism during the early 20th century. Bemoaning the destitute state of Korean Buddhist nuns who had no schools, lecture halls, or even meditation rooms, she notes the stark contrast with the Japanese nuns who had access to proper education and enjoyed respect from society. After returning from Japan, she became not only a dharma instructor and abbess but something much more. As a prominent leader of the Buddhist purification movement in the 1960s she became one of the most influential nuns in Korea, promoting education, practice, social engagement, and feminist consciousness until her death in 1966. Her long struggle exemplifies a transnational crossing that helped to deepen the Buddhist tradition in both Korea and Japan.

20

Mason, Margaret J. "The Blue Nuns in Norwich: 1800–1805." Recusant History 24, no. 1 (May 1998): 89–122. http://dx.doi.org/10.1017/s0034193200005860.

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The last years of the English Conceptionist nuns, the Blue Nuns, were spent in a large corner house in Magdalen Street, Norwich, from which the cheerful abbess, Mother Bernard Green, wrote notes to their benefactress, Lady Jerningham, at Cossey. This community had for 140 years lived near the Bastille in Paris. It had seen the Duchess of Cleveland quête in its church, Mary of Modena at a profession; it had taught girls who grew up to be notable English Catholic ladies, including Lady Jerningham herself. It had suffered the deaths of too many of its small community during and after the Revolution. Like the Benedictines of Montargis and the Austins of Bruges, the refugee Blue nun community knew the charity of the Jerningham family, but unlike those two flourishing houses it died out before its benefactors did. For a brief period, 1800–1805, the Blue Nuns kept choir, taught catechism, made purses, and received visitors in Norwich.

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Pastuszak-Draxler, A., M. Jawor, B. Bętkowska-Korpała, and J. K. Gierowski. "The Specifics of Psychotherapy of Nuns." European Psychiatry 41, S1 (April 2017): s780—s781. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1485.

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IntroductionNuns undertaking psychotherapeutic treatment are a particular group of patients. As human beings, they experience similar emotions, everyday worries, crises and difficulties as everyone else during social interaction, but at the same time they fill a special role in society. Presented behaviours, reactions to stressful situations, unaccepted emotional states that appear to be maladaptive, are often intensified by the rules of monastery life.ObjectivesThe aim of this investigation was to uncover the most significant issues in terms of the specificity of therapeutic work with nuns.MethodsThe subjects were 12 patients (nuns) with the diagnosis of depressive-anxiety disorder (F41.2 according to ICD-10 criteria). Over the course of the last 10 years (since 2005) we observed the therapy processes of 12 nuns. The psychotherapy group consists of 12 patients at our ward. Every time there was only one nun in the group.ResultsThis study gives an overview of issues and problems reported by the nuns: their sex significantly determines their position in the community of consecrated sociality, their obligations to perform specific work, the rules to follow as well as the resulting consequences for the functioning of mental health.ConclusionsIn the process of psychotherapy is important and necessary to distinguish between theological and psychological aspects, between what is secular and what is spiritual. The psychotherapy group's as well as the therapist's perception of a nun is of special importance as it is sometimes difficult to distinguish between her social role and her needs, desires, difficulties and conflicts as a human being.Disclosure of interestThe authors have not supplied their declaration of competing interest.

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Chung, Ju-Hye, Youngmi Eun, Sun Myeong Ock, Bo-Kyung Kim, Tae-Hong Kim, Donghyeon Kim, Se Jin Park, Min-Kyun Im, and Se-Hong Kim. "Regional Brain Volume Changes in Catholic Nuns: A Cross-Sectional Study Using Deep Learning-Based Brain MRI Segmentation." Psychiatry Investigation 19, no. 9 (September 25, 2022): 754–62. http://dx.doi.org/10.30773/pi.2022.0165.

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Objective Religious behaviors are considered as complex brain-based phenomena that may be associated with structural brain change. To identify the pattern of regional brain volume change in nuns, we investigated structural alterations in the brains of nuns using a fast processing automated segmentation method based on deep learning algorithms.Methods We retrospectively reviewed the medical records of the catholic sisters between the ages of 31 and 80 who are members of the charity of St. Vincent de Paul of Korea. A total of 193 asymptomatic subjects (86 nuns and 107 control subjects) received comprehensive health screening and underwent brain MRI scans. We compared cortical and sub-cortical volume between groups across multiple locations using our in-house U-Net++ deep learning-based automatic segmentation tool.Results Compared to the control group, the nun group displayed increased gray matter volume in the right lingual cortex, left isthmus-cingulate, posterior-cingulate, rostral-middle-frontal, superior-frontal, supramarginal, temporal-pole cortices, and bilateral pars-triangularis cortices after correction for multiple comparisons. On the other hand, the nun group showed reduced gray matter volume in the temporal and parietal regions relative to healthy controls.Conclusion Our study suggests that spiritual practice may affect brain structure, especially in several frontal regions involved in a higher level of insight function.

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Wygralak, Paweł. "Znaczenie klauzury w życiu duchowym mniszek. Nauczanie św. Cezarego z Arles." Vox Patrum 65 (July 15, 2016): 717–26. http://dx.doi.org/10.31743/vp.3530.

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The paper presents the teaching of St. Caesarius of Arles on the subject of the cloister in the life of a nun. It was based on The Letter to Nuns and Rule for Virgins. Caesarian indications are redolent with severity. Under no circumstances were nuns allowed to leave the monastery. They were also very limited in their contacts with the guests, especially with men. All of this was to protect them against the danger coming from such meetings, among which above all the bishop of Arles mentions the temptations against the virtue of chastity. At the same time the monastery is presented as a place safe for the development of all virtues. It is here that every nun finds everything that leads her to the unity with Jesus Christ. That is why her heart should be filled with joy and gratitude towards God.

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Salgado, Nirmala S. "On the Question of “Discipline” (Vinaya) and Nuns in Theravāda Buddhism." Religions 10, no. 2 (February 4, 2019): 98. http://dx.doi.org/10.3390/rel10020098.

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This article centers on the relationship of rules (nīti) to the monastic form of life of contemporary Buddhist nuns in Sri Lanka. A genealogy of scholarship focusing on the rules of Buddhist monks and nuns led scholars to affirm a clear-cut distinction between nuns who have the higher ordination (bhikkhunῑs) and those who do not have it. However, that distinction is not self-evident, because bhikkhunῑs and other nuns lead lives that do not foreground a juridical notion of rules. The lives of nuns focus on disciplinary practices of self-restraint within a tradition of debate about their recent higher ordinations. Whether or not they are bhikkhunῑs, nuns today refer to rules in ways that are different from that which dominant Vinaya scholarship assumes. This article proposes that it is misleading to differentiate Buddhist nuns based on an enumeration of their rules and argues that nuns’ attitudes to rules say more about attempts to authorize claims to power in current debates about their ordination than about their disciplinary practice as a communal form of life.

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Kamuntavičienė, Vaida. "The Last Decades of the Existence of the Kaunas Bernardine Nuns (1842–1864)." Lithuanian Historical Studies 25, no. 1 (November 30, 2021): 31–58. http://dx.doi.org/10.30965/25386565-02501002.

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This article reveals the life of the Holy Trinity Bernardine nuns in Kaunas (Kowno) in the years 1842 to 1864, the worsening situation at the convent due to the Russian occupying government’s policy, the actual closure of the convent, and the fate of the nuns after the closure of their home. The study aims to show how daily life at the convent affected the Russian administration’s decisions regarding its material provision and particular nuns living there, how they were affected by the closure of St George’s Bernardine Friary in Kaunas which used to be the main supporter of the Bernardine nuns, and relations between the Bernardine nuns and the bishop. The author analyses difficulties in community life and problems adhering to the constitution, and reveals the general mood of the nuns. The research is based on correspondence between the Bernardine nuns, the bishop and the convent visitator, memoirs, and material from visitations. This case study of the Kaunas Bernardine nuns helps us gain a better understanding of the situation of the Catholic Church in the Russian Empire.

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Heim, Maria, Bhikkhunī Juo-Hsüeh Shih, and Bhikkhuni Juo-Hsueh Shih. "Controversies over Buddhist Nuns." Journal of the American Oriental Society 122, no. 4 (October 2002): 916. http://dx.doi.org/10.2307/3217674.

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Heirman, Ann. "Parajika Precepts for Nuns." Buddhist Studies Review 20, no. 2 (June 16, 2003): 169–81. http://dx.doi.org/10.1558/bsrv.v20i2.14273.

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Signorelli-Pappas, Rita. "The Nuns of Alba." Women's Review of Books 7, no. 3 (December 1989): 22. http://dx.doi.org/10.2307/4020639.

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Roisman, Isaac, Arie Bitterman, Hamoud Mohamad, Oleg Lefel, Timor Peleg, Zeharya Kovacs, Oded Cohen, Isaac Lifshitz, Guy Raphaely, and Arie L. Durst. "Breast Cancer in Nuns." Breast Journal 10, no. 5 (September 2004): 465. http://dx.doi.org/10.1111/j.1075-122x.2004.21493.x.

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Dolan, Frances E. "Why Are Nuns Funny?" Huntington Library Quarterly 70, no. 4 (December 2007): 509–35. http://dx.doi.org/10.1525/hlq.2007.70.4.509.

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Czyż, Anna Sylwia. "Kaplice św. Kazimierza i Niepokalanego Poczęcia Najświętszej Maryi Panny przy katedrze wileńskiej oczami karmelitanek bosych - nierozpoznane źródło z 1638 roku." Saeculum Christianum 24 (September 10, 2018): 162–69. http://dx.doi.org/10.21697/sc.2017.24.16.

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The article recalls a source from 1638 which has hitherto not been referred to in the subject-matter literature, concerning the history of two chapels at the cathedral in Vilnius: the chapel of St. Casimir founded by King Zygmunt III, and the chapel of the Immaculate Conception which was furnished as a burial chapel by Bishop Eustachy Wołłowicz (lit. Eustachijus Valavičius). The source is a diary from travels from Lublin to Vilnius (14 November –26 December 1638) written by Carmelite nuns when going to a new monastery founded byStefan Pac (lit. Steponas Pacas) and his wife Anna Maria Ancilia née Rudomina–Dusiacka (lit. Ona Marija Ancilia Rudomina-Dusiackaitė). The memoirs were written by a nun, Mary Magdalene (Anna Żaboklicka) who described various aspects of their journeys as well asa visit to the Vilnius Cathedral organised by the Pac family. The nuns were particularly impressed by the chapel of St. Casimir. Thanks to the fact that the nun described the chapel in detail, it was possible to reconstruct the subjects of some paintings by Bartłomiej Strobel, and to additionally interpret several facts connected with the appearance of the altar with the reliquary of St. Casimir. Even though the description of the chapel of Bishop Eustachy Wołłowicz is not as detailed, it should be underlined that by inviting the nuns there, the Pac family wanted to emphasise their kinship with the monarch of Vilnius, who was commonly highly regarded.

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Sinh, Ninh Thị. "The Rise of Vietnamese Nuns: Views from the Buddhist Revival Movement (1931–1945)." Religions 13, no. 12 (December 5, 2022): 1189. http://dx.doi.org/10.3390/rel13121189.

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In this article, with the aim of better understanding the development of Vietnamese Buddhist nuns, the period of the Buddhist revival movement is investigated. This event is considered a turning point for Vietnamese Buddhism. In addition, it will help to shed light on the status of Vietnamese nuns. In this article—which is mainly based on archival documents kept in the National Overseas Archives (the French colonial archives held at the Archives Nationales d’Outre-Mer) and the National Archives Center I, Buddhism periodicals, and memoirs—the status of Vietnamese women during the French colonial period is clarified, as well as the positive effects of the colonial regime in regard to the change in women’s perceptions. Then, the differences in the nuns’ situation in three regions are analyzed. Finally, an exploration is conducted into the rise of nuns during the revival movement and the emergence of reformist nuns. Indeed, it is reformist nuns that have shaped the image of modern Vietnamese nuns. Moreover, they also created a direction by which the following generations could continue along, as well as playing an important role in the Vietnam Buddhist Sangha.

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Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter." Ordines Militares Colloquia Torunensia Historica 27 (December 30, 2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.

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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.

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Crane, Hillary. "Becoming a nun, becoming a man: Taiwanese Buddhist nuns' gender transformation." Religion 37, no. 2 (June 2007): 117–32. http://dx.doi.org/10.1016/j.religion.2007.06.005.

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Irchak, Iryna. "Monkhood of the Yordanskyi and Bohoslovskyi Convents of the City of Kyiv in the Second Half of the 18th Century." Ethnic History of European Nations, no. 68 (2022): 49–55. http://dx.doi.org/10.17721/2518-1270.2022.68.06.

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The article deals with the social composition of Yordanskyi and Bohoslovskyi convents in the second half of the 18th century before the secularization reform of 1786–1788. This topic has not found comprehensive coverage in historiography, as researchers of the history of these monasteries have paid more attention to the founding, coexistence of monasteries, their architectural features. The study is based on an analysis of archival documents from the funds of the Central State Historical Archive of Ukraine (Kyiv) (TSDIAK), on the information about nuns of Kyiv convents in 1777, which was published in the journal «Kyiv Antiquity», and on the work of previous scholars who described the monastic community of these monasteries. The study describes the dynamics of changes in the number of nuns: from 1757 to 1779–1780 the number of women decreased, but later until 1786 there was a reverse trend. The number of nuns in the Bohoslovskyi convent was higher than in 1757, but before the secularization reform, the Yordanskyi convent still outnumbered. It is determined that the average age of nuns was 51 and 52 years, as of 1779 most nuns belonged to the age range of 41–50 years. It is found the majority of the women came from the Left and Right Bank Ukraine, cases of living of representatives of other regions were isolated. The number of nuns of cossack and peasant origin was bigger than townswomen, nuns of noble origin as well as women who were priest widows or daughters. Violations of the norms and rules of monastic life by some nuns were considered, including escape, drunkenness, leaving the territory of the monastery without the consent of superioress, meetings with men. Cases of children living with nuns caused by the death of their parents are mentioned.

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Grzyś, Olga. "Reflections on the situation of nuns in the Roman Catholic Church with illustrative examples from Spanish-language literature." Acta Universitatis Lodziensis. Folia Sociologica, no. 72 (March 30, 2020): 95–113. http://dx.doi.org/10.18778/0208-600x.72.06.

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In 2018 and 2019, the Vatican newspaper “L’Osservatore Romano” published two ground-breaking articles describing the psychological, physical and sexual abuse of nuns by clergymen of the Roman Catholic Church. The aim of this paper is to present the situation of consecrated women and the relationships between priests and nuns. The text will also attempt to discover possible reasons for the clergymen’s inappropriate behaviour towards nuns. To achieve this goal, the author refers to the status of women in the Catholic religion and examines documents issued by the Church that relate to the life and the functioning of women’s religious communities. The second part of the paper presents fragments of Spanish-language poetry and prose whose authors or heroines are nuns. The selected texts address the problem of the clergy’s discrimination against nuns.

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Smith, Rachel. "Language, Literacy, and the Saintly Body: Cistercian Reading Practices and theLife of Lutgard of Aywières(1182–1246)." Harvard Theological Review 109, no. 4 (October 2016): 586–610. http://dx.doi.org/10.1017/s0017816016000298.

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Many years before the death of Lutgard of Aywières (1182–1246), a thirteenth-century Cistercian nun renowned for her asceticism and visionary insight, Thomas of Cantimpré (ca. 1200–ca. 1270) approached a group of nuns and lay brothers to arrange for the disposal of her relics should she die during his absence. Thomas—a Dominican preacher and theologian who penned a hagiography of Lutgard in addition to several other holy women of the mid-thirteenth century Low Countries—wanted her hand as “a sacred memorial” (sacram memoriam). The abbess Hadewijch agreed to his request. Repeating a medieval misogynistic commonplace, Thomas then wrote that “since it is women's nature to be unable to keep secrets. . . the nuns told Lutgard how I had ordered her hand to be cut off.”

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Walker, Trent. "Khmer Nuns and Filial Debts: Buddhist Intersections in Contemporary Cambodia." Religions 13, no. 10 (September 23, 2022): 897. http://dx.doi.org/10.3390/rel13100897.

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Cambodian Buddhist nuns, including the white-robed ṭūn jī, occupy a fraught confluence of competing cultural and religious narratives. Chief among these narratives is gratitude to mothers, among the most powerful structuring forces in Khmer Buddhist culture. By ordaining as nuns, Khmer women break no explicit moral rules, but violate implicit conventions to bear children for their husbands and care for their parents in old age. To explore how this tension plays out in the lives of individual nuns, I draw on public statements and social media posts of two of the most prominent nuns in Cambodia today, Chea Silieng and Heng Kosorl. The two nuns have taken a divergent approach to filial debts, with Silieng emphasizing freedom from her birth family, husband, and children and Kosorl frequently posting about acts of devotion to her parents and grandparents. Both approaches reveal the profoundly gendered dimensions of filial piety and the complex intersection of such narratives with the growing stature of nuns as Buddhist leaders and teachers in Cambodia.

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Campo, Daniela. "Female Education in a Chan Public Monastery in China: The Jiangxi Dajinshan Buddhist Academy for Nuns." Religions 13, no. 11 (October 26, 2022): 1020. http://dx.doi.org/10.3390/rel13111020.

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The Great Chan Monastery of the Golden Mountain (Dajinshan Chansi 大金山禪寺) is a large monastic complex for nuns located in Jiangxi province in southeast China and belonging to the Chan meditation school. The Jiangxi Dajinshan Buddhist Academy for Nuns (Jiangxi foxueyuan Dajinshan nizhong xueyuan 江西佛學院大金山尼眾學院), established at the monastery in 1994, is one of the few institutes for nuns in China to be especially axed on Chan studies and practice. What are the pedagogical goals and agenda of the Jiangxi Dajinshan Buddhist Academy for Nuns? What are the specificities of this academy as compared to other female academies, and to academies for monks? Why do nuns enroll at Dajinshan Buddhist Academy? What does this case study tell us about the gender balance in Chinese Buddhism today? This paper, based on fieldwork, will try to answer these questions by especially considering enrollment and scale, students and personnel, and curricula and schedule of the Jiangxi Dajinshan Buddhist Academy for Nuns.

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Andrei, Talia J. "The Elderly Nun, the Rain-Treasure Child, and the Wish-Fulfilling Jewel: Visualizing Buddhist Networks at the Grand Shrine of Ise." Religions 13, no. 7 (June 23, 2022): 585. http://dx.doi.org/10.3390/rel13070585.

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The nunnery Keikōin was a powerful Buddhist institution, famous in late-medieval Japanese history for its vigorous and successful fundraising campaigns on behalf of the Grand Shrine of Ise. Much is known about the nuns’ fundraising activities, but very little is known about their religious practice. A recently discovered painting, I believe, sheds some light on this long-standing question. It depicts an elderly nun invoking the deity Uhō Dōji in the form enshrined at Kongōshōji, a temple situated at the top of Asama Mountain, to the east of Ise’s Inner Shrine. Based on several of the iconographic elements, I argue the nun portrayed in the painting is from Keikōin and that she is shown engaging in esoteric Buddhist practices related to those carried out at Kongōshōji. Comparative analysis with other paintings and the historical record has, moreover, led me to propose that the Keikōin nuns performed these esoteric practices at Ise’s Kora no tachi, the hall where young shrine maidens prepared the daily food offerings for Ise’s deities.

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Niculescu, Mira. "Women with shaved heads: western Buddhist nuns and Haredi Jewish wives: polysemy, universalism and misinterpretations of hair symbolism in pluralistic societies." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 309–32. http://dx.doi.org/10.30674/scripta.67392.

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This article focuses on female hair, or rather the absence of hair: it compares the symbols attached to shaved heads for Western Buddhist nuns and for Jewish married women from various Haredi or ‘ultra-orthodox’ groups, and the (mainly negative) representations of these in the external, secular society.The comparison is based on fieldwork research undertaken by the author. When interviewing Western nuns of Jewish origin, it appeared that their shaved heads had been very difficult to cope with for their families, to whom it was a reminder of the Holocaust. The same body treatment can thus represent, on one side, bliss (for the Buddhist nun for whom it is a symbol of libertation and spiritual engagement), and on the other side, horror (for her family and sometimes, out of a Buddhist context, society). Also, the same body treatment can be used to express celibacy for the Buddhist nun, or marriage for the Haredi, or ultra-orthodox woman. Therefore the meaning of head shaving seems to be fluctuating and contextual: it can mean either religious commitment, or punishment, or disease.

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Wygralak, Paweł. "Znaczenie wyglądu zewnętrznego dziewic i mnichów w formacji duchowej w klasztorach Galii i Hiszpanii (VI-VII w.)." Vox Patrum 70 (December 12, 2018): 227–41. http://dx.doi.org/10.31743/vp.3207.

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The article discusses the influence of the way of the monastic dress code on helping nuns and monks stay on their spiritual path during formation. The Focus of the study are the rules for nuns and monks developed in the 6th and 7th centuries in Gaul and Spain. The authors of the rules were convinced that the very strict requirements regarding the clothing, as well as the behavior, of consecrated persons, serve the practice of seeking virtue through poverty, obedience and humility. It was required that all the inhabitants of a monastery should wear simple habits with natural colors that no one could consider to be their property. Attention was also paid to the asceticism of sight and the way of walking, which served to preserve the virtue of purity. For the same reason, one was not allowed to take too many baths, except in the case of disease. The whole life of the celibate nuns and monks should be focused on the caring for the development of their spiritual life, and not on the pursuit of external appearance. The humble acceptance of poor attire, temperance in care for the body, and the ability to exercise self-control his eyesight, testified to the spiritual maturity of the nun and the monk.

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van Heijst, Annelies. "The Disputed Charity of Catholic Nuns: Dualistic Spiritual Heritage as a Source of Affliction." Feminist Theology 21, no. 2 (December 17, 2012): 155–72. http://dx.doi.org/10.1177/0966735012462841.

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In several European countries former pupils of Catholic nuns have made accusations of physical and emotional abuse. Feminist scholars have tended to perceive nuns as heroines because of their authority and their contribution to raising the social status of women. But there is also a darker side to convent education. Committees established by national governments have identified systemic factors leading to abuse in educational institutions. This article argues that these factors should include a feminist theological explanation: a dualistic, sacrificial spirituality underpinned the Rules of charitable orders and influenced the nuns’ blurred understanding of what constitutes humane treatment. Supporting evidence is drawn from testimonies of privileged pupils of convent boarding schools in the 1910s, from stories of ex-nuns who fled the convent, and from nuns who openly acknowledged the problem during Post Vatican II renewal when at last they were able to revolt against their spiritual value-systems.

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Corwin, Anna I. "Let Him Hold You: Spiritual and Social Support in a Catholic Convent Infirmary." Anthropology & Aging 33, no. 4 (December 1, 2012): 120–29. http://dx.doi.org/10.5195/aa.2012.29.

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American Catholic nuns have been found to age more ‘successfully’ than their lay counterparts, living longer, healthier, and happier lives. Two of the key factors contributing to the nuns’ physical and mental wellbeing are the spiritual support they experience from the divine and the social support they provide for and receive from each other in the convent. I argue that by integrating the divine into their everyday interactions, the nuns engage in phenomenological meaning-making process through which mundane care interactions are rendered sacred. This communicative process, I argue, contributes to the nuns’ overall wellbeing by providing an enriched form of care and support, thereby enhancing their end-of-life experience.

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Beliakova, N. A. "Everyday Life of the Russian Nuns in the Holy Land at the Time of Changes in the Middle East, 1940s–1950s." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(55) (December 23, 2021): 190–200. http://dx.doi.org/10.20874/2071-0437-2021-55-4-16.

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This study aims at providing an overview of the everyday life of Russian nuns in Palestine after World War II. This research encompassed the following tasks: to analyze the range of ego-documents available today, characterizing the everyday life and internal motivation of women in choosing the church jurisdiction; to identify, on the basis of written sources, the most active supporters of the Moscow Patriarchate to examine the nuns’ activity as information agents of the Russian Orthodox Church and Soviet government; to characterize the actors influencing the everyday life of the Russian nuns in the context of the creation of the state of Israel and new borders dividing the Holy Land; to present the motives and instruments of influence employed by the representatives of both secu-lar and church diplomacies in respect to the women leading a monastic life; to describe consequences of including the nuns into the sphere of interest of the Ministry of Foreign Affairs of the USSR; to show the specific role of “Russian women” in the context of the struggle for securing positions of the USSR and the Russian Ecclesiastical Mission in the region. The sources for the study were prodused by the state (correspondence between the state authorities, meeting notes) and from the religious actors (letters of nuns to the church authorities, reports of the Russian Ecclesiastical Mission, memoirs of the clergy). By combining the methods of micro-history and history of the everyday life with the political history of the Cold War, the study examines the agency of the nuns — a category of women traditionally unnoticeable in the political history. Due to the specificity of the sources, the study focuses exclusively on a group of the nuns of the Holy Land who came under the jurisdiction of the Moscow Patri-archate. The majority of the Russian-speaking population of Palestine in the mid-1940s were women in the status of monastic residents (nuns and novices) and pilgrims, and in the 1940s–1950s, they were drawn into the geopolitical combinations of the Soviet Union. The Russian Ecclesiastical Mission in Jerusalem, staffed with representatives of the Russian Orthodox Church, becomes a key institution of influence in the region. This article shows how elderly nuns became an object of close attention and even funding by the Soviet state. The everyday life of the nuns became directly dependent on the activities of the Soviet agencies and Soviet-Israeli relations after the arri-val of the Soviet state representatives. At the same time, the nuns became key participants in the inter-jurisdictional conflicts and began to act as agents of influence in the region. The study analyzes numerous ego-documents created by the nuns themselves from the collection of the Council on the Affairs of the Russian Orthodox Church under the USSR Council of Ministers. The study shows how nuns positioned themselves as leading a monastic life in the written correspondence with the ROC authorities and staff of the Soviet MFA. The instances of influence of different secular authorities on the development of the female monasticism presented here point to promising research avenues for future reconstruction of the history of women in the Holy Land based on archival materials from state departments, alternative sources should also be found. The study focused on the life of elderly Russian nuns in the Holy Land and showed their activity in the context of the geopolitical transformations in the Near East in the 1940s–1950s.

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Surani, Yustina, and Indriyati Eko Purwaningsih. "PERAN KECERDASAN SPIRITUALITAS DAN KECERDASAN EMOSIONAL TERHADAP KEBERMAKNAAN HIDUP PADA SUSTER OSF YANG PURNAKARYA." JURNAL SPIRITS 4, no. 2 (April 25, 2017): 33. http://dx.doi.org/10.30738/spirits.v4i2.1113.

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ABSTRACTThe purpose of this research was to predict the contribution of spiritual and emotional intelligence towards the purpose in life of OSF retired nuns. The participants were 39 nuns. This correlation study used purpose in life scale, spiritual intelligence scale, and emotional intelligence scale to collect data. The data was analyzed with partial correlation and linier multiple regression. Spiritual and emotional intelligence was positively related to the purpose in life ( r = 0,406 ; p <0,05). The contribution of spiritual and emotional intelligence was 16,4%. It means that other variables such as sex, knowledge, motivation, age, family environment, and other environment contributing 83,6%. The researcher concluded that: First, the purpose in life of retired nuns can be predicted by spiritual and emotional intelligence; Second, spiritual intelligence supports the purpose in life of retired nuns; Third, emotional intelligence supports the purpose in life of retired nuns. Keywords: spiritual intelligence, emotional intelligence, purpose in life

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Lindberg Falk, Monica. "Thailändska nunnor och kvinnliga munkar. Förändring och utmaning av den buddhistiska ordningen." Tidskrift för genusvetenskap 24, no. 3-4 (June 15, 2022): 25–38. http://dx.doi.org/10.55870/tgv.v24i3-4.4123.

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This artide addressesThai Buddhist nuns' agency in creating religious space and authority, and raises questions about how the position of Thai Buddhist nuns outside the formål institution of Buddhist monks and novices affects their religious legitimacy. It gives a background to the troublesome situation for Buddhist nuns in Thailand and includes a summary of the rise, fall and recent restoration of theTheravada female monks' order. Religion has traditionally played a central role in Thai society and Buddhism is still intertwined in the daily life of Thai people. Religion also plays an important role in establishing gender boundaries. Men's ordination is highly respected and uplifts their social position. Women's choice to leave the lay world and seek ordination is commonly not appreciated and not in line with the Thai gender order. The Buddhist nuns' long history in Thailand has not granted them formål religious legitimacy and their secondary standing in the Buddhist temples is further confirmed by their lack of support from the Thai government. The recent decades' growth of nunneries governed by the nuns themselves and the Thai women's increasing interest in Buddhist monastic life are notable changes in women's performance in the religious field. Some nuns have through their own agency and capacity started to enhance their position and create better circumstances for themselves, which also have been beneficial for the lay community. At nunneries, the role of the Thai nuns has been broadened and become more analogous to that of the monks. Moral conduct, religious performances, education and Buddhist knowledge have proved to be requirements for achieving religious legitimacy.

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Wohlfeld, Valerie. "The Cut Hair of Nuns." Antioch Review 61, no. 2 (2003): 319. http://dx.doi.org/10.2307/4614471.

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INOUE, Akira. "Monks and Nuns Called Navakramika." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 47, no. 2 (1999): 858–56. http://dx.doi.org/10.4259/ibk.47.858.

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McDougall, Russell. "Picnic with Nuns and Natives." Antipodes 32, no. 1-2 (2018): 144–62. http://dx.doi.org/10.1353/apo.2018.0017.

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Journal articles on the topic 'Nuns'

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