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Journal articles on the topic 'Widows – history'

Author: Grafiati

Published: 29 July 2024

Last updated: 30 July 2024

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1

Blokhina, N. N. "To the history of «compassionate widows» activities and training in St. Petersburg and Moscow hospitals for the poor during the emperor Alexander I reign." Kazan medical journal 97, no. 2 (April 15, 2016): 306–10. http://dx.doi.org/10.17750/kmj2016-306.

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The article considers the «compassionate widows» activities and training at the beginning of the ХIХ century - the time of «Compassionate Widows’ Institute» formation in the Russian Empire. Empress Maria Fedorovna set up hospitals for the poor in St. Petersburg and Moscow, in each of which 200 patients in need of medical care were treated. Patients in the vast majority claimed to not only the close attention of the doctors who performed treatment at their time level, but also careful care. That is why in these hospitals quite many «khozhatyy» and «sidel’nitsa» worked. There should be quite intent control over them. In 1815, in St. Petersburg after a year of testing of «volunteered widows of the St. Petersburg Widows’ House», who cared for the sick at St. Petersburg hospital for the poor, after a solemn oath the title of «compassionate widow» was given to 16 of 24 widows. In January, 1818, Empress Maria Fedorovna ordered to engage «compassionate widows» to the patients care in the Moscow hospital for the poor, what was put into practice by this hospital main physician Kh.F. Oppel’. In the same year «compassionate widows» (two experienced and four under consideration) were taken to this hospital, sent to the two-week duty from Moscow Widow’s House. The probationary period lasted for a year, after which «compassionate widows» took the oath in the temple of the church. In the hospitals for the poor (in 1828 known as the «Marian») both in St. Petersburg and in Moscow «compassionate widows» who voluntarily devoted themselves to «look after the sick», were trained and instructed by clinicians. Evidence of «compassionate widows» extensive training in Moscow is a famous physician Kh.F. Oppel’ guidance «Guidelines and rules, how to look after the sick, for the benefit of everyone engaged in this duty, and in particular for compassionate widows, especially dedicated themselves to this title». This is the first Russian book, dedicated to the upbringing in female nursing staff the feelings of mercy and humanity when practicing their professional and civic duty. Kh.F. Oppels’ book is a remarkable historical and medical literary monument. It is the first medical guidance for the patients care, published in our country in Russian and addressed directly to the female medical staff.

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2

Steinberg, Jennifer Weathersbee, and Gayle M. Roux. "Midwestern Farm Widows: Adaptation Following Spousal Loss." Nursing Science Quarterly 31, no. 3 (June 19, 2018): 296–304. http://dx.doi.org/10.1177/0894318418774949.

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The purpose of this descriptive study was to co-create oral histories of Midwestern farm widows. Rural widows constitute a vulnerable population due to issues of bereavement and depression compounded by emotional and geographical isolation. A farm widow is often forced to maintain viability of the farm for the family’s livelihood. Oral history interviews with nine Midwest farm widows were conducted and analyzed. Three overarching themes emerged: competence, industriousness, and inner strength. Women shared stories of overcoming insurmountable obstacles. This study contributes to the literature on grief and expanding inner strength among rural widows. Further research could inform theory related to inner strength following a challenging life event.

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3

KIM, Kyung-ok. "Widow's Movement and Mother and Child Protection in Postwar Japan." Korean Association For Japanese History 62 (December 31, 2023): 149–73. http://dx.doi.org/10.24939/kjh.2023.12.62.149.

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This paper examines the widow's movement and mother and child protection issues from immediately after the defeat to April 1952. The analysis until April 1952 is related to the political situation in Japan during this period. Japan was under Allied Occupation from immediately after the defeat until the San Francisco Peace Treaty took effect in April 1952. After this treaty went into effect, Japan became an independent government. During this period, Japanese widows could be divided into war widows and ordinary widows. The most distinctive feature of war widows is that the bereaved family, centered on men other than widows, took the initiative and proceeded with a bereaved movement focusing on mental treatment issues such as memorials and condolences. The feature of the widow's movement examined in this paper focuses on life problems. Therefore, it includes not only ordinary widows but also war widows in need due to livelihoods. In addition, unlike the bereaved movement, which is centered on male bereaved families, the widow's movement is centered on women. This article examines the reality of widows who lived in chaos during the occupation period, which began immediately after the defeat in World War II. Then, through the relationship between the mother-child dormitory and the widow's movement, it will examines the issue of mother-child protection. This analysis will provide implications for examining the changing social and mental awareness of widows based on life problems.

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4

van Dijk, Ingrid K., and Jan Kok. "Kept in the Family: Remarriage, Siblings, and Consanguinity in the Netherlands." Journal of Interdisciplinary History 52, no. 3 (December 15, 2021): 313–49. http://dx.doi.org/10.1162/jinh_a_01730.

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Abstract Widowhood involves many practical challenges next to the emotional impact of bereavement. Remarriage to a blood relative of a deceased spouse can often help a bereaved spouse to solve issues related to inheritance, child care, and comfort in a stressful period. A study of 15,540 widowers and 18,837 widows in the Dutch province of Zeeland—of whom about 8,000 men and 5,000 women eventually remarried—which uses genealogical data about their partners and the links family-reconstitution database, finds that the relatively high likelihood of farmers’ widows remarrying and doing so with kin may have been a strategy to prevent property from falling into the hands of other families. Notwithstanding that the attractiveness of a widow or widower could also be a factor in opportunities to remarry, older widows and widows with many young children, whose chances on the remarriage market tended to be poor, did not usually have such recourse to kin in remarriage.

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5

Hegyi, Ádám. "Widows’ and Orphans’ Funds at the End of the 18th Century. An Attempt of the Békés Reformed Diocese to Establish a Widows’ and Orphan’ Fund." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, no. 2 (December 30, 2023): 167–78. http://dx.doi.org/10.24193/subbtref.68.2.11.

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The system of widows’ pension, orphans’ benefit, and old-age pension was established at the end of the 19th century; however, self-funding also had its antecedents in the early modern period. In Protestant churches, there is evidence that pastors tried to care for their widows and orphans from the 16th century onward. The first fund for the widows and orphans of ministers was established in the Reformed Diocese of Békés in the southeastern part of the Kingdom of Hungary in 1790. The institution, however, could not survive due to lack of capital. Keywords: pension, widow, orphan, Reformed Church, Hungarian Kingdom, pauperism, pension fund, history of pension

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6

Faull, Katherine M. "“You are the Savior's Widow:” Religion/Sexuality and Bereavement in the Eighteenth-Century Moravian Church." Journal of Moravian History 8, no. 1 (2010): 89–115. http://dx.doi.org/10.2307/41179901.

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Abstract Despite the fact that a widows' choir existed in almost every eighteenth-century Moravian congregation, frequently with its own choir house, there has to date been no examination of the Moravian widow in the eighteenth century. Tins essay examines how Zinzendorfs understanding of bridal mysticism in the 1740s was inflected to meet the spiritual needs of the recently bereaved woman. This essay also shows how, in the 1780s, the Principles of the Widows' Choir and its Instructions for Pastoral Care reflect that particular instantiation of the Ehereligion (bridal theology) and seek to provide the Moravian widow with both spiritual and physical support in her time of mourning and guide her to look to her eternal husband, Christ, for comfort.

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7

Ryblova, Marina A. "Widows in a Traditional Family and the Don Cossack Community." Vestnik of Saint Petersburg University. History 66, no. 1 (2021): 279–92. http://dx.doi.org/10.21638/11701/spbu02.2021.117.

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Based on the analysis of materials from the Don periodicals of the second half of the 19th century as well as data from field ethnographic studies of the late 20th — early 21th century collected in places of compact residence of the Don Cossacks, the article reveals the status and functions of widows in the Don Cossack community and family. The cardinal changes in the situation of widowed women in the family and community, in the economic and ceremonial spheres of life are shown, and the mechanisms for their adaptation to the new status are revealed. Features of the militarized way of life in the Don Cossack communities had an impact on the position of widows in the family and community. They determined their high status associated with the main social function — the guardians of the military glory of husbands. The special property rights of widows and their active participation in the life of the community, including Cossack self-government, were associated with this. The community secured widows’ rights to land allotment of the deceased husband and his property, defended the rights of the widow and her children, focusing not only on legislation, but also on customary law. In the Cossack milieu, there were also forms of psychological rehabilitation of widows: their inclusion in the ritual life of the family and community, support through the communities of odnosumy (fellow soldiers) and odnosumok (“female fellow soldiers”). These mechanisms enabled women who found themselves in difficult life situations to find a new place in society, opened opportunities for psychological rehabilitation, spiritual realization and continuation of an active social life.

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8

Van Poppel, Frans. "Widows, Widowers and Remarriage in Nineteenth-Century Netherlands." Population Studies 49, no. 3 (November 1995): 421–41. http://dx.doi.org/10.1080/0032472031000148756.

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9

Larson, Peter L. "Widow-right in Durham, England (1349–1660)." Continuity and Change 33, no. 2 (August 2018): 173–201. http://dx.doi.org/10.1017/s0268416018000127.

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AbstractA customary tenant's widow in County Durham had a right to his holdings for her life, and did not forfeit the lands for remarriage or fornication in contrast to customs found elsewhere in England. In this case study of three neighbouring villages, more than 80 per cent of widows with the option exercised this right, and did so consistently over three centuries. The persistence of this pattern indicates that widows as tenants were common and capable of cultivating or managing holdings. It suggests complex interconnections of gender with local social and economic structures, which include marriage, migration, and household formation.

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10

Collins, Kristin A. "“Petitions Without Number”: Widows' Petitions and the Early Nineteenth-Century Origins of Public Marriage-Based Entitlements." Law and History Review 31, no. 1 (February 2013): 1–60. http://dx.doi.org/10.1017/s0738248012000727.

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In 1858, Catharine Barr wrote to the Pension Commissioner in Washington, D.C., seeking reinstatement of her widow's pension. Barr explained that she had been married to two men who had died in the service of the United States: first to George Bundick, “a young and beloved husband” who had died in the War of 1812; then to William Davidson in 1835, who had died in 1836 of injuries sustained while serving on the USSVandalia. She acknowledged that she was not, strictly speaking, a widow, as her current husband, James Barr, was still living and they were still married. She nevertheless sought reinstatement of the pension she had been granted as Davidson's widow. Pursuant to the terms of the relevant pension statute, Barr's pension had terminated upon her remarriage to James. However, as Barr explained to the commissioner, James “has neither been with me or given me one Dollar for my support since 1849, and I know not his whereabouts.” Having also lost her father in the War of 1812, Barr saw herself as particularly deserving of the federal government's assistance and believed that she and other widows in her position had a claim on the national coffers. “I for one,” she implored, “have no Dependence on Earth only what comes through my relations.”

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11

Bradbury, Bettina. "Surviving as a Widow in 19th-century Montreal." Articles 17, no. 3 (August 5, 2013): 148–60. http://dx.doi.org/10.7202/1017628ar.

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This paper is a preliminary attempt to examine demographic and economic aspects of widowhood in 19th-century Montreal and the ways working-class widows in particular could survive. Although men and women lost spouses in roughly equal proportions, widows remarried much less frequently than widowers. In the reconstruction of their family economy that followed the loss of the main wage earner, some of these women sought work themselves, mostly in the sewing trades or as domestics or washerwomen. A few had already been involved in small shops, and some used their dower, inheritance, or insurance policies to set up a shop, a saloon, or a boarding-house. Children were the most valuable asset of a widow, and they were more likely to work and to stay at home through their teens and twenties than in father-headed families. Additional strategies, including sharing housing with other families, raising animals, or trading on the streets, were drawn upon; they established an economy of makeshift arrangements that characterized the world of many working-class widows.

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12

Chatterjee, Ananya. "The Bengali Widow’s Kitchen: Looking Back at an Obscure Legacy." New Literaria 04, no. 01 (2023): 32–37. http://dx.doi.org/10.48189/nl.2023.v04i1.004.

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The history of the widows in Bengal and their contributions to the Bengali household has been well documented by researchers till date. The widows were confined mostly to the andarmahal and they were forced to follow a rigorous vegetarian diet with frequent fasting rituals. The prescribed diet was supposed to ‘cool their ardour’ and thus help maintain their chastity (Ranjan 2001, p. 4089). However, creative people as they were, their spirit could not be contained within the confines of the binding norms meant to oppress them. The Bengali kitchen has traditionally been an area where women of the household reign supreme. But, after these women were widowed, their powers over the kitchen were also curtailed. The widows are thereby made to face a gap due to the lack of kitchen duties, something they have done forever, and by taking away the right to eat the non-vegetarian dishes as well in the name of normative practices and widow's rites. These concepts posit an ontological dilemma that occurs in widows’ lives. They, in turn, started creating magic with whatever vegetarian elements they are still entitled to and thus prepare enjoyable dishes that have indelibly contributed to Bengali cuisine. This paper shall trace the origins as well as display the contrapuntal nature of the vegetarian dishes which act as a locus of resistance for these widows during the colonial period

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13

Atwal, Jyoti. "Widowhood in History : Reformers, Widow Homes and the Nation." Current Research Journal of Social Sciences and Humanities 5, no. 1 (July 19, 2019): 09–23. http://dx.doi.org/10.12944/crjssh.5.1.03.

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To begin with, the section on the mainstream reformers offers a brief overview of the nature of reform carried out in the late 19th century Bengal and Maharashtra. The second section, on widowhood and nationalism, looks into how the Hindu women in general and the widow in particular were recast by the urgency accorded to the redefinition of the subjected-self as against a glorious Hindu past. This article does not stop with their recasting, it goes beyond into the realm of widows self-perception and self-making.

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14

Bauta, Sung. "Transformational Development: Empowering Christian Widows in Northern Nigeria." Mission Studies 37, no. 2 (June 19, 2020): 265–93. http://dx.doi.org/10.1163/15733831-12341718.

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Abstract Several developmental ventures have been used to empower African widows. Such development programs address the economic and social dimensions of the plight of African widows. However, most of these development initiatives tend to ignore religion in the development process. This article will argue that religion is pertinent towards empowering Christian widows in northern Nigeria. A case study of a non-profit initiative in a southern Kaduna village demonstrates that religion is necessary for empowering Christian widows in northern Nigeria. I explore the important role religion plays within Africa, and specifically in northern Nigeria. My assumption is that the wise use of religion to empower Christian widows is effective. I suggest that the implication for the wise use of religion to empower Christian widows would ensure that Christian widows draw from the religious sentiments towards personal and social transformation.

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15

Sessiani, Lucky Ade. "Studi Fenomenologis tentang Pengalaman Kesepian dan Kesejahteraan Subjektif pada Janda Lanjut Usia." Sawwa: Jurnal Studi Gender 13, no. 2 (December 20, 2018): 203. http://dx.doi.org/10.21580/sa.v13i2.2836.

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<p>Elderly women experience loneliness related to unexpected situations of partner loss (husband's death). Loneliness can have an impact on subjective well-being, life satisfaction, quality of life, mental and physical health, and even death. The purpose of this study was to describe and understand experiences related to loneliness for elderly widows. The subjects involved were 6 (six) widows due to the death of their husbands (widowed), widows of more than 1 year, and no history of psychological disorders. Methods of data collection using interviews and observation. This study resulted in the conclusion that an elderly widow can experience loneliness due to the loss of a spouse who is taken away by death. Subjective well-being and perceived life satisfaction are the results of a religious coping strategy that is effective in overcoming loneliness experienced. When feelings of losing a spouse can be overcome by religious behavior, enthusiasm for survival and re-establishing social interaction, the elderly can feel well-being and life satisfaction.</p>

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16

Mineau, Geraldine P., Ken R. Smith, and Lee L. Bean. "Historical trends of survival among widows and widowers." Social Science & Medicine 54, no. 2 (January 2002): 245–54. http://dx.doi.org/10.1016/s0277-9536(01)00024-7.

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17

Blom, Ida. "Widows, widowers and the construction of the Norwegian welfare society,c.1900-1960s." Scandinavian Journal of History 29, no. 3-4 (December 2004): 263–75. http://dx.doi.org/10.1080/03468750410008806.

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18

Moring, Beatrice. "Widows and economy." History of the Family 15, no. 3 (August 11, 2010): 215–21. http://dx.doi.org/10.1016/j.hisfam.2010.05.002.

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19

MORING, BEATRICE. "Nordic retirement contracts and the economic situation of widows." Continuity and Change 21, no. 3 (December 2006): 383–418. http://dx.doi.org/10.1017/s0268416006006060.

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The aim of this article is to explore the economic status and the quality of life of widows in the Nordic past, based on the evidence contained in retirement contracts. Analysis of these contracts also shows the ways in which, and when, land and the authority invested in the headship of the household were transferred between generations in the Nordic countryside. After the early eighteenth century, retirement contracts became more detailed but these should be viewed not as a sign of tension between the retirees and their successors but as a family insurance strategy designed to protect the interests of younger siblings of the heir and his or her old parents, particularly if there was a danger of the property being acquired by a non-relative. Both the retirement contracts made by couples and those made by a widow alone generally guaranteed them an adequate standard of living in retirement. Widows were assured of an adequately heated room of their own, more generous provision of food than was available to many families, clothing and the right to continue to work, for example at spinning and milking, but to be excused heavy labour. However, when the land was to be retained by the family, in many cases there was no intention of establishing a separate household.

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20

O'Connor, Erin. "Widows’ Rights Questioned: Indians, the State, and Fluctuating Gender Ideas in Central Highland Ecuador, 1870-1900." Americas 59, no. 1 (July 2002): 87–106. http://dx.doi.org/10.1353/tam.2002.0081.

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This essay uses court disputes over indigenous widows’ land rights to examine the impact of an expanding national state on indigenous peasant interpersonal relations in late nineteenth-century Ecuador. In doing so, it offers a response to historian Carmen Ramos Escandón's recent call for historical studies of changing family life in order “to know how this domestic web is related to social processes in a broader sense and how the organization of the family contradicts or reflects society's structures.” Specifically, the confrontations under scrutiny reveal the extent to which indigenous peasants’ notions of marriage and widowhood rights adhered to, diverged from, or were influenced by state views of gender relations. Most court cases from the central highland province of Chimborazo in this period uncover parallels between indigenous and state views of marriage and widowhood; yet the three focal cases here, in which widows’ privileges came under question, highlight differences between indigenous and state understandings of gender relations. In the first case, an Indian woman's father-in-law recognized her right as a widow to inherit a portion of her former mother-in-law's lands; court officials, however, decided to uphold patriarchal legal standards when they granted the land in question to the woman's second husband rather than to her. In two other cases, widows’ claims were undermined not by state authorities themselves, but by Indian men in their own communities. Calling upon patriarchal notions that were at the center of the state's marriage laws, these men wrested control of property from women whose customary claims to it were stronger than theirs. Though cases like these rarely appeared in the court data from Chimborazo, they are illuminating because they promote an exploration of the relevance of ethnically distinct gender ideologies.

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21

Kettle, Ann. "Medieval london widows, 1300–1500." Women's History Review 4, no. 4 (December 1, 1995): 555–66. http://dx.doi.org/10.1080/09612029500200184.

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22

Spichak, Alexandra V. "Features of Paperwork for Appointment of Widows as Prosphora Bakers in the Tobolsk Diocese in the 19th – Early 20th Century." Herald of an archivist, no. 3 (2021): 699–712. http://dx.doi.org/10.28995/2073-0101-2021-3-699-712.

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The article is devoted to studying the diocesan paperwork on appointment of widows of clergy as prosphora bakers in the 19th - early 20th centuries. It uses general scientific, historical, and special methods of document science. Despite an abundance of works devoted to the life of clergy in pre-revolutionary Russia, the issue of the Tobolsk Spiritual Consistory paperwork concerning request of the widows of clergy to appoint them prosphora bakers in the 19th - early 20th century remains unexplored. During the period of Church revival, it is of great importance to study the history of life of clergy and solution of their problems in the dioceses. The study is to identify the features of paperwork on appointment of widows of clergy as prosphora bakers in the Tobolsk diocese in the 19th - early 20th century. Having studied the previously unknown archival documents from the State Archive in Tobolsk, the author has found out what affected the duration of office-work processes and the number of their stages. Most quickly were solved problems of those women, who lived closest to the Tobolsk Spiritual Consistory, and of those, whose requests were uncontroversial. Thus, there was no need to collect the lacking data, to clarify the controversial points, to enter into correspondence, and the office work included the least number of stages — seven. The number of stages and, accordingly, time needed increased with the moteness of the widow’s place of residence from the city of Tobolsk, where the spiritual consistory was located. The main stages were nearly identical, however, sometimes additional documents were demanded. In case of appointment as prosphora bakers, these were, firstly, approvals expressing the consent of the parishioners and the clergy of churches in which women were to serve, or certificates of village councils, and secondly, tickets for travel to their places of service. These latter were not specific to this type of cases, but general for all personnel-related issues concerning placement in the service and transfer. Bureaucratization prevented widows from getting their desired place faster, but it contributed to a better preservation of documents, thus providing an opportunity for modern researchers to study valuable archival sources. The results of the research may interest archivists; they may be used in preparation of courses on records management, history of organization of office work, and of special courses on the history of office work in institutions.

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23

Macdonald, Charlotte. "Land, Death and Dower in the Settler Empire: the Lost Cause of "The Widow's Third" in Nineteenth-Century New Zealand." Victoria University of Wellington Law Review 41, no. 3 (November 6, 2010): 493. http://dx.doi.org/10.26686/vuwlr.v41i3.5218.

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Exploration of dower right or the 'widow's third' in 1840s-70s New Zealand provides an additional perspective on marriage and property history to the better known story of late 19thC married women's property reform. New Zealand practice broadly followed the curtailed dower history of the 1833 Dower Act (England) with further acceleration driven by the desire to rapidly disencumber land title in order to free property in land for easy sale and exchange. Several dower cases are traced, revealing the circumstances of widows in the social and economic fabric of colonial communities. Debates in the settler parliament in the 1870s reveal increasingly divergent set of understandings around land as property, about inheritance and a concern for the situation of women within, but not beyond, marriage.

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24

STRACHAN, GLENDA, and LINDY HENDERSON. "Surviving widowhood: life alone in rural Australia in the second half of the nineteenth century." Continuity and Change 23, no. 3 (December 2008): 487–508. http://dx.doi.org/10.1017/s0268416008006942.

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ABSTRACTIn the second half of the nineteenth century in the remote farming district of Dungog in the colony of New South Wales on the Australian continent, widows faced harsh economic realities. Using civil registration records, census data, newspaper reports, statistical returns, family histories and other sources, we have, where possible, reconstructed the lives of these widows, particularly those with dependent children. This paper discusses the range of survival strategies used. It presents statistical evidence from official records, and adds vignettes of the lives of a handful of widows whose strategies can be explored more completely using additional historical sources.

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25

Kermode, Jenny, Caroline M. Barron, and Anne F. Sutton. "Medieval London Widows, 1300-1500." Economic History Review 48, no. 2 (May 1995): 397. http://dx.doi.org/10.2307/2598411.

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26

Tegan, Mary Beth. "“The Contagion of Her Wretchedness”: Rousing Interest in the Highland Widows of Scott and McQueen." Essays in Romanticism: Volume 28, Issue 2 28, no. 2 (October 1, 2021): 93–112. http://dx.doi.org/10.3828/eir.2021.28.2.4.

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Walter Scott’s “The Highland Widow” proved to be a challenging text to teach online during the pandemic; put off by antiquated language, embedded narratives, and the temporal distance of the widow and her history, my students had little to offer in our discussion. In order to rouse their interest and restore “classroom affect,” I incorporated streaming video of two Alexander McQueen fashion shows with thematic resonance—Highland Rape (1995) and Widows of Culloden (2006). Like Scott, McQueen compels his audience to confront the violence and forced assimilation of Scotland’s past, but in a visually provocative and immediate fashion that captures the attention of easily distracted, languishing students. Together, the two artists offer a recursive model for engaging students in remote and difficult texts, encouraging instructors to prolong the intensity of the affective encounter and defer the moment of instructional resolution.

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27

Bull, Ida. "Professions, absolutism and the role of widows." Scandinavian Journal of History 29, no. 3-4 (December 2004): 193–208. http://dx.doi.org/10.1080/03468750410003702.

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28

Falardeau, Kate R. "The Consecration of Widows in CCCC 163." Mediaevalia 44, no. 1 (2023): 1–28. http://dx.doi.org/10.1353/mdi.2023.a913474.

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Abstract: Cambridge, Corpus Christi College, MS 163 is one of three extant eleventh-century English examples of the so-called Romano-German Pontifical tradition. This article argues that the compilation of ordines within MS 163 and the text of its ordo for the consecration of widows support provenance at Nunnaminster, Winchester. The placement of this ordo within the manuscript reveals a performative and historicized understanding of the liturgical and social role of widows themselves in eleventh-century England. In MS 163, tenth- and eleventh-century liturgical practice intersects with a liturgical discourse of widowhood. This discourse relies upon the performative signification of chastity, through the veil and vestments of consecration, to assuage contemporary anxieties surrounding the agency of widows. The performativity and temporality of the consecration of widows within the manuscript, combined with its gendered redaction of the Romano-German Pontifical tradition, raises possibilities for the intersection of liturgy, history, and gender at Nunnaminster.

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29

BETTEY, J. H. "MANORIAL CUSTOM AND WIDOWS' ESTATE." Archives: The Journal of the British Records Association 20, no. 88 (October 1992): 208–16. http://dx.doi.org/10.3828/archives.1992.18.

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30

McQuillan, Kevin. "Family Composition and Remarriage in Alsace, 1750–1850." Journal of Interdisciplinary History 33, no. 4 (April 2003): 547–67. http://dx.doi.org/10.1162/00221950360536512.

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Data from a family reconstitution study of five villages in Alsace, France, point to the importance of family composition as a determinant of remarriage. For widows and widowers, the likelihood of remarriage increased with the number of children fourteen years of age or younger in their household, though the result was statistically significant only for men. Moreover, having an older daughter (fifteen to twenty-one years of age) was associated with a much lower likelihood of remarriage for widowers, and, surprisingly, for widows as well.

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Mitter, Sreemati. "Pensioners, Orphans, and Widows versus Banks: Palestinian Financial History." Journal of Palestine Studies 50, no. 3 (July 2, 2021): 39–42. http://dx.doi.org/10.1080/0377919x.2021.1938482.

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32

Wilkinson, Louise. "Pawn and Political Player: Observations on the Life of a Thirteenth-Century Countess." Historical Research 73, no. 181 (June 1, 2000): 105–23. http://dx.doi.org/10.1111/1468-2281.00098.

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Abstract This article explores the transformation of Margaret de Lacy, countess of Lincoln (d. 1266), from a young and vulnerable heiress into one of the most important and wealthy noble widows of her day, whose friendship was courted by Henry III's queen. Hitherto Margaret's career has been dogged by misconceptions about her father's identity and her marriages. A fresh consideration of the evidence affords a unique window on to the social and political factors that influenced the arrangement of noble marriages in the thirteenth century and might later allow an aristocratic widow to carve out a distinctive role for herself.

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Burger, Michael. "The date and authorship of Robert Grosseteste's Rules for Household and Estate Management*." Historical Research 74, no. 183 (February 1, 2001): 106–16. http://dx.doi.org/10.1111/1468-2281.00119.

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Abstract Grosseteste's Rules is canonically dated 1240–2 arguing thus: the countess of Lincoln, for whom the work was written, was a widow since only widows needed a manual concerning matters not pertinent to married noble women. The one widowed countess of Lincoln during Grosseteste's episcopate (1235–53) was widowed in 1240 and remarried in 1242. Given, however, the activities of married noblewomen, and the appearance of other unmarried countesses of Lincoln during Grosseteste's pontificate, the treatise is datable only to 1235–53. Pace& Dr. Dorothea Oschinsky, Grosseteste also had the capacity to write the Rules, and so presumably wrote it.

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Sharipova, Muborak, and Shahrbanou Tadjbakhsh. "Babel: Widows of Tajikistan." Index on Censorship 27, no. 2 (March 1998): 163–68. http://dx.doi.org/10.1080/03064229808536335.

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Feinson, Marjorie Chary. "Where are the Women in the History of Aging?" Social Science History 9, no. 4 (1985): 429–52. http://dx.doi.org/10.1017/s0145553200015170.

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Many Historians of the social aging process have focused primarily on the experiences of aging white men. A prime example is provided in the seminal work of David Hackett Fischer, Growing Old in America (1978). In tracing the reversal in societal attitudes toward the aged, from gerontocratic to gerontophobic, Fischer argues that the authority of the elders in the eighteenth century was very great (1978: 220). Clearly, he was not referring to women for, as Fischer himself acknowledges, “no one would claim that colonial females exerted much political power.” And obviously, he was not including black male and female slaves or poor white men. Nor does his general theme of exultation apply to aging colonial widows who were treated with a contempt which deepened all the more by their womanhood. Some were actually driven away by their neighbors, who feared an increase in the poor rates. The legal records of the colonies contain many instances of poor widows who were … forced to wander from one town to another (Fischer, 1978: 63).

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Sjögren, Åsa Karlsson, and Peter Lindström. "Widows, ownership and political culture: Sweden 1650-1800." Scandinavian Journal of History 29, no. 3-4 (December 2004): 241–62. http://dx.doi.org/10.1080/03468750410003757.

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Dübeck, Inger. "Legal status of widows in Denmark 1500-1900." Scandinavian Journal of History 29, no. 3-4 (December 2004): 209–23. http://dx.doi.org/10.1080/03468750410003784.

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Rosenthal, Joel T. "Other Victims: Peeresses as War Widows, 1450–1500." History 72, no. 235 (June 1987): 213–30. http://dx.doi.org/10.1111/j.1468-229x.1987.tb01462.x.

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Tallan, Cheryl. "Medieval Jewish widows: Their control of resources." Jewish History 5, no. 1 (March 1991): 63–74. http://dx.doi.org/10.1007/bf01679794.

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Barclay, John M. G. "Household Networks and Early Christian Economics: A Fresh Study of 1 Timothy 5.3–16." New Testament Studies 66, no. 2 (February 27, 2020): 268–87. http://dx.doi.org/10.1017/s0028688519000456.

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1 Tim 5.3–16 defines which women may be registered for financial support at church expense. It is integrated around four ‘household rules’, but is not concerned to regulate an ‘order’ or ‘office’ of widows. Rather, it clarifies that the church should not supplant households in financial matters, and should be responsible only for destitute widows who have no other network support. Since χήρα can mean ‘woman without a man’, the instructions in 5.11–15 are best interpreted as directed against young women who have chosen celibacy. By contrast, the author conceives of the church as a network of Christian households connected by mutual economic support.

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Wulf, Karin, and Lisa Wilson. "Life after Death: Widows in Pennsylvania, 1750-1850." Journal of Interdisciplinary History 25, no. 1 (1994): 149. http://dx.doi.org/10.2307/206140.

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Ailes, Mary Elizabeth. "WARS, WIDOWS, AND STATE FORMATION IN 17TH‐CENTURY SWEDEN." Scandinavian Journal of History 31, no. 1 (March 2006): 17–34. http://dx.doi.org/10.1080/03468750500444038.

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Kuhlman, Erika. "Discourses surrounding British widows of the First World War." First World War Studies 6, no. 3 (September 2, 2015): 293–94. http://dx.doi.org/10.1080/19475020.2015.1124536.

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Behrisch Elce, Erika. "Widows’ Men: The Admiralty Board, Precedent, and Pensions for the Widows of the Lost Franklin Expedition." Journal of Imperial and Commonwealth History 47, no. 1 (August 13, 2018): 28–50. http://dx.doi.org/10.1080/03086534.2018.1506867.

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Pleskalová, Jana. "On the history of naming women in the Czech lands." Journal of Linguistics/Jazykovedný casopis 72, no. 1 (June 1, 2021): 142–50. http://dx.doi.org/10.2478/jazcas-2021-0019.

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Abstract The study follows the development of naming women with names used in public during the period before surnames were introduced by law (i.e. before 1786). The analysis of anthroponyms proved that naming women reflects their social status. Daughters were most frequently identified by their first names and by their relations to their fathers, as well as wives and widows were most frequently identified by their first names and by their relations to their husbands. Naming units of a descriptive nature have originated in this way, with a tendency towards simplification during further development, e.g., Anna manželka Matěje Jírova … Anna Matěje Jíry … Anna Jírova (these are several stages of naming a person referred to as “Ann, the wife of Matěj Jíra”). Wealthy widows or wives of a more prominent social status than their husbands had the same complementary anthroponyms as men (Anna mlynářka skalická – “Ann, the miller of Skalice”) and their children or husbands were often referred to in the way the particular women were, e.g., Martin Evka (derived from Eva), Ondřejovi, Kateřininému synu (“to Andrew, the son of Catherine”). These facts prove that the way of naming women with names used in public was primarily determined by their social status, rather than by the gender.

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Moring, Beatrice. "The standard of living of widows: Inventories as an indicator of the economic situation of widows." History of the Family 12, no. 4 (January 2007): 233–49. http://dx.doi.org/10.1016/j.hisfam.2007.11.002.

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Zagarri, Rosemarie, and Lisa Wilson. "Life after Death: Widows in Pennsylvania, 1750-1850." American Historical Review 98, no. 3 (June 1993): 943. http://dx.doi.org/10.2307/2167700.

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48

Norling, Lisa A., and Lisa Wilson. "Life After Death: Widows in Pennsylvania, 1750-1850." William and Mary Quarterly 51, no. 1 (January 1994): 149. http://dx.doi.org/10.2307/2947021.

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Hu, Yang, and Sandy To. "Family Relations and Remarriage Postdivorce and Postwidowhood in China." Journal of Family Issues 39, no. 8 (December 24, 2017): 2286–310. http://dx.doi.org/10.1177/0192513x17748694.

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Analyzing event history data from the 2010 China Family Panel Studies and 13 qualitative interviews, we examine the complex and gendered relationship between family relations and remarriage in China. Distinct roles are played by the presence of preschool, school-age, and adult children in configuring the remarriage of women and men after divorce and after widowhood. The remarriage of widows but not divorcées is positively associated with the presence of parents and siblings. Remarriage is more likely in the presence of large extended families. Whereas single and remarried divorcé(e)s equally provide care to their children, such care provision is less likely among remarried than single widow(er)s. Compared with their single counterparts, remarried divorcé(e)s and particularly widow(er)s are less likely to receive care from their children. We underline the importance of considering the “linked lives” of family members and comparing distinct life course circumstances in the study of remarriage. We demonstrate that remarriage is far from an “individualized” institution and that the state’s privatization of marriage seems to reinforce the “familialization” of remarriage practices in China.

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Yachmenik, Vyacheslav. "‘The principle of mulier taceat in ecclesia did not matter in the early church’: P. A. Prokoshev about the charismatic power of women in the Church." Adam & Eve. Gender History Review, no. 31 (2023): 252–75. http://dx.doi.org/10.32608/2307-8383-2023-31-252-275.

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The article analyzes the historiosophic opposition between womanliness and virility that characterized the late modern era and was transferred by Pavel Prokoshev to the history of the emergence of the office of deaconess in the early Church. Prokoshev shows how the charismatic widows who began to usurp the power of bishops in the Church were replaced by clerical deaconesses subordinate to the church hierarchy. The article also reveals the sources Prokoshev drew upon, including the historical narrative of A. von Harnack on the transition from the Charismatic era in Church history to the monarchical episcopate, as well as the work on the Syrian Didascalia by H. Achelis, who described the struggle of church widows and bishops from the perspective of the women's issue. Prokoshev assimilates these ideas and tries to see in them the problems of the feminization of church life relevant at the turn of the 19th and 20th centuries.

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