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Artículos de revistas sobre el tema "Women saints in literature"

Autor: Grafiati

Publicado: 25 de julio de 2024

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1

Fellner, Astrid y Trudier Harris. "Saints, Sinners, Saviors: Strong Black Women in African American Literature". Modern Language Review 99, n.º 3 (julio de 2004): 770. http://dx.doi.org/10.2307/3739030.

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2

L. Scarborough, Connie. "ENCARNACIÓN JUÁREZ-ALMENDROS. Disabled Bodies in Early Modern Spanish Literature: Prostitutes, Aging Women and Saints. Liverpool: Liverpool UP, 2017. viii + 201 pp." Revista Canadiense de Estudios Hispánicos 44, n.º 2 (22 de noviembre de 2021): 541–44. http://dx.doi.org/10.18192/rceh.v44i2.6124.

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3

Wells, Anna Redhair. "Hagiography as Source: Gender and Conversion Narratives in The Book of the Saints of the Ethiopian Church". Religions 11, n.º 6 (23 de junio de 2020): 307. http://dx.doi.org/10.3390/rel11060307.

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Drawing on the work of Jeanne-Nicole Mellon Saint-Laurent, this essay proposes utilizing hagiographies from the The Book of the Saints of the Ethiopian Church, a fifteenth-century Ethiopian collection of saints’ lives, to explore various aspects of conversion. Other scholars employ a similar approach when analyzing hagiographical literature found in medieval Europe. While acknowledging that these texts do not provide details about the historical experience of conversion, they can assist scholars in understanding the conception of conversion in the imagination of the culture that created them. This essay specifically focuses on the role of women in conversion throughout the text and argues that, although men and women were almost equally represented as agents of conversion, a closer examination reveals that their participation remained gendered. Women more frequently converted someone with whom they had a prior relationship, especially a member of their familial network. Significantly, these observations mirror the patterns uncovered by contemporary scholars such as Dana Robert, who notes how women contributed to the spread of Christianity primarily through human relationships. By integrating these representations of conversion from late medieval Ethiopia, scholarship will gain a more robust picture of conversion in Africa more broadly and widen its understanding of world Christianity.

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4

Anderson, Lisa M. "Saints, Sinners, Saviors: Strong Black Women in African American Literature (review)". MFS Modern Fiction Studies 48, n.º 3 (2002): 757–59. http://dx.doi.org/10.1353/mfs.2002.0048.

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5

Rowden, Terry. "Saints, Sinners, Saviors: Strong Black Women in African American Literature (review)". College Literature 30, n.º 1 (2003): 182–84. http://dx.doi.org/10.1353/lit.2003.0022.

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6

Deshmukh, Dr Nivedita. "Feminism in Selected Women Saint Literature in Maharashtra". Indian Journal of Applied Research 4, n.º 7 (1 de octubre de 2011): 152–54. http://dx.doi.org/10.15373/2249555x/july2014/46.

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7

Fernandez, Enrique. "Disabled bodies in early modern Spanish literature: Prostitutes, aging women and saints". Romance Quarterly 67, n.º 1 (19 de diciembre de 2019): 55–56. http://dx.doi.org/10.1080/08831157.2020.1698892.

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8

Berco, Cristian. "Disabled bodies in early modern Spanish literature: prostitutes, aging women and saints". Journal of Spanish Cultural Studies 20, n.º 4 (2 de octubre de 2019): 573–75. http://dx.doi.org/10.1080/14636204.2019.1692923.

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9

Christensen, Maria Munkholt y Peter Gemeinhardt. "Holy Women and Men as Teachers in Late Antique Christianity". Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, n.º 2 (15 de julio de 2019): 288–328. http://dx.doi.org/10.1515/zac-2019-0015.

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Abstract This article shows how the theme of education was treated in late antique hagiographical discourse. Brief references are made to two ascetic archetypes, Antony and Macrina, who are both styled in their vitae in relation to education, either by rejecting classical education or appropriating philosophy and substituting classical literature with biblical literature. On this basis the article focuses in more detail on six hagiographical texts and their protagonists, i. e. three texts primarily on men (the Life of Hypatius of Rufiniane, the saints of Theodoret of Cyrus’ Religious History and Cyril of Scythopolis’ Lives of the Monks in Palestine) and three texts on women (the Lives of Marcella, Melania the Younger, and Syncletica). Although classical education is evaluated differently in these texts, and ascetic formation takes various shapes, it is obvious that both male and female saints played a role in the discussion about the Christian appropriation of classical education as well as in the development of particular Christian ideas of formation. A correct use of education was not a hindrance for holiness, but rather a sign of ascetic wisdom. That both men and women, on a literary level, incarnated Christian teachings in their Lives, and that they were able to live and teach Christian ideals, tells us much about the ambitious transformation of education that was visualized in the ascetic literature. The hagiographical texts themselves both reflect the discussion of education and are didactic texts with the aim of establishing new norms.

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10

Das, Arunav y Rajeshwar Mittapalli. "The Contribution of Akka Mahadevi and Mirabai to Bhakti Literature: A Comparative Study from the 21st-Century Perspective". International Journal of Language, Literature and Culture 3, n.º 6 (2023): 1–6. http://dx.doi.org/10.22161/ijllc.3.6.1.

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This study aims to demonstrate the contribution of Akka Mahadevi and Mirabai to the Bhakti literature. This paper will explore the contribution of two classical female Hindu poet-saints by analyzing their selected poetry, a comparative analysis of Mahadevi’s devotion to Lord Shiva, and Mirabai’s devotion to Lord Krishna. These two famous women poets in the Middle Ages acted like social reformers and radical change makers in society; breaking the patriarchal norms, and erasing the distinction of caste, class, and language barriers to democratize spirituality through their artistic emotion of devotion and lyrical composition. The only possibility of self-expression available to women in a patriarchal society remained through spirituality. The spiritual imagery used in rebel saints' music reflects their societal estrangement. The argument in this study is divided into two parts, while Akka Mahadevi is aimed to define and describe the nature of devotion to Siva; and Mirabai is concerned with a woman’s ability to speak authoritatively by the nature of devotion to Lord Krishna. This study will emphasize how these two poets overcame the caste, class, and social disparity women faced in the Middle Ages by contextualizing the history and literary point of view by analyzing their poetry.

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11

Fellner, Astrid. "Saints, Sinners, Saviors: Strong Black Women in African American Literature by Trudier Harris (review)". Modern Language Review 98, n.º 3 (julio de 2003): 770–71. http://dx.doi.org/10.1353/mlr.2003.a827172.

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12

Fellner, Astrid. "Saints, Sinners, Saviors: Strong Black Women in African American Literature by Trudier Harris (review)". Modern Language Review 99, n.º 3 (julio de 2004): 770–71. http://dx.doi.org/10.1353/mlr.2004.a826837.

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13

Méndez, Susan C. "Ghosts in Nelly Rosario’s Song of the Water Saints and Angie Cruz’s Soledad". Small Axe: A Caribbean Journal of Criticism 26, n.º 1 (1 de marzo de 2022): 16–29. http://dx.doi.org/10.1215/07990537-9724023.

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Recent texts in Latinx literature have ghosts that demonstrate new knowledge about history, culture, and subjectivity. In Song of the Water Saints and Soledad, the first novels of authors Nelly Rosario and Angie Cruz, respectively, the figure of the ghost is a trope that imaginatively reconnects communities of women that are fractured by the corruptive influence of the United States and other Western nations in the Latin Caribbean. The ghost of Graciela in Song of the Water Saints and the “living ghost” of Olivia in Soledad allow readers to see how matrilineal bonds in families can be restored. These ties are cut by the prolonged and detrimental exploitation of the Dominican Republic by the United States and more generally the West. With a focus on women, the use of ghosts in these novels attends to the material, historical, and cultural practices between people and the geographies they inhabit.

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14

Luchkina, Olga. "“the Right To A Biography”: Remarkable Women And men In Children’s Literature". Children's Readings: Studies in Children's Literature 20, n.º 2 (2021): 42–56. http://dx.doi.org/10.31860/2304-5817-2021-2-20-42-56.

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The article examines the practice of selecting biographies for children’s reading in the 1860s-1880s on the basis of criticism and bibliographic lists published in the magazines “Pedagogical Collection” and “Women’s Education”. The pantheon of heroes of the Fatherland included writers, statesmen, and rulers, saints, military leaders, artists and musicians, inventors and scientists, famous women. The recommendation of biographies for children’s reading was conditioned by the addressee, the facts of the heroes’ lives, their educational potential, socio-cultural and ideological environment. The images of women and men in biographical literature were presented unevenly. F. Resener’s book “Biographies of Remarkable Women” (published in 1878) highlighted the problem of gender inequality in biographical narratives offered for children’s reading and started the conversation about women worthy to be exemplar. This article presents the lists of recommended biographies, grouped by the type of characters, for students of military educational institutions and students of the Department of Institutions of Empress Maria. The analysis of the lists allows us to examine the trends in the development of biographical literature and approaches to its selection for reading by different reader groups.

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15

Wicke, Jennifer. "Guest Column—Epilogue: Celebrity's Face Book". PMLA/Publications of the Modern Language Association of America 126, n.º 4 (octubre de 2011): 1131–39. http://dx.doi.org/10.1632/pmla.2011.126.4.1131.

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Celebrity relies on a gaze, a collective or public regard that, in gazing, confers value. Celebrity also demands a face to celebrate—faciality is a sine qua non of “celebrification.” The historian Peter Brown demonstrates in The Cult of the Saints that late antiquity introduced the overriding importance of saints' images, bodies, relics, or tomb sites in a Christian worship that emphasized the mediation of saints between heaven and earth and in place of angels; celebrity had its origins in the woodcut portraits and wayside shrines that proliferated as well as in the professionally wrought iconic images of the saints. Against David Hume's judgment of this phenomenon as “vulgar” and a remnant of pagan folk religion, he argues that the rise of the cult of the saints was as influenced by elites, including Augustine, as by supposedly lesser folk, and that the latter, especially women and the poor, were thus able to participate in a democratizing of culture profoundly indebted to graveside practices that promoted personal relationships, even friendships, with the dead saints and the circulation of their faces in imagery and their body parts as relics (17). Moreover, far from introducing vulgarity into Christian rituals, Brown shows how the cult was imbued with the culture of classical antiquity and with values associated with Athenian democracy and the philosophy of nous, a non-rational intelligence linking us to the divine (48). That we deploy the term celebrity icon for such figures as Oprah or Angelina Jolie only underscores the vestiges of public religious ritual that remain embedded in celebrity practices and the nimbus of the sacred that haloes even seemingly debased celebrity discourses.

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16

Rivera-Cordero, Victoria. "Disabled Bodies in Early Modern Spanish Literature: Prostitutes, Aging Women and Saints by Encarnación Juárez-Almendros". Early Modern Women 15, n.º 1 (2020): 200–204. http://dx.doi.org/10.1353/emw.2020.0027.

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17

Sutherland-Meier, Madeline. "Disabled Bodies in Early Modern Spanish Literature. Prostitutes, Aging Women and Saints by Encarnación Juárez-Almendros". Bulletin of the Comediantes 71, n.º 1-2 (2019): 291–93. http://dx.doi.org/10.1353/boc.2019.0033.

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18

Campbell, Erin J. "Prophets, Saints, and Matriarchs: Portraits of Old Women in Early Modern Italy*". Renaissance Quarterly 63, n.º 3 (2010): 807–49. http://dx.doi.org/10.1086/656929.

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AbstractThis essay examines portraits of old women that were produced for the households of the professional and elite classes in Emilia-Romagna, Lombardy, and the Veneto during the second half of the sixteenth century, when, as a result of religious and social reform, women's lives came under increasing scrutiny. By interpreting the portraits within the context of prescriptive texts on the stages of women's lives, this study argues that the portraits provide evidence for the pivotal role of old women within the moral and symbolic order of the family, as well as in the wider community beyond the home.

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19

King, John N. "The Godly Woman in Elizabethan Iconography". Renaissance Quarterly 38, n.º 1 (1985): 41–84. http://dx.doi.org/10.2307/2861331.

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Emblematic figures of godly and faithful women proliferate throughout the literature of the English Renaissance and Reformation. Characteristically they hold books in their hands symbolic of divine revelation, or they appear in books as representations of divine inspiration. While such representation of a pious feminine ideal was traditional in Christian art, Tudor reformers attempted to appropriate the devout emotionality linked to many female saints and to the Virgin Mary, both as the mother of Christ and as an allegorical figure for Holy Church, providing instead images of Protestant women as embodiments of pious intellectuality and divine wisdom. Long before the cult of the wise royal virgin grew up in celebration of Elizabeth I, Tudor Protestants began to praise learned women for applying knowledge of the scriptures to the cause of church reform.

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20

Lepovitz, Lyndsey. "Revolutionary Women of Texas and Mexico: Portraits of Soldaderas, Saints, and Subversives". Rhetoric Review 41, n.º 4 (24 de septiembre de 2022): 330–32. http://dx.doi.org/10.1080/07350198.2022.2109538.

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21

RUBÓCZKI, BABETT. "ENVIRONMENT AND THE SOMATIC BODY IN CHERRÍE MORAGA’S HEROES AND SAINTS AND EDWIDGE DANTICAT’S THE FARMING OF BONES". Revista de Estudios Norteamericanos, n.º 25 (2021): 75–89. http://dx.doi.org/10.12795/ren.2021.i25.04.

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The paper offers a cross-cultural literary analysis of Chicana Cherríe Moraga’s Heroes and Saints (1992) and Haitian American Edwidge Danticat’s The Farming of Bones (1998) and compares the play and the novel on the basis of their shared thematic link of interwoven environmental and racial violence directed against marginalized people of color. Despite the works’ geographically distant contexts—set in the US Southwest and the Caribbean island of Hispaniola, respectively—and the differing collective traumas of genocide the texts dramatize, both narratives foreground the motif of violated nature as a primary critical lens to unveil and critique the ongoing practices of colonialism permeating twentieth-century US and Caribbean politics. The interlocking images of women-of-colors’ disfigured bodies and the environmental devastation caused by (post)colonial violence underline the pervasiveness of harm done to both the earth and the somatic body.

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22

Wortley, John. "Holy Women of Byzantium: Ten Saints' Lives in English Translation.Alice-Mary Talbot". Speculum 73, n.º 1 (enero de 1998): 271–72. http://dx.doi.org/10.2307/2886955.

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23

Eales, Jacqueline. "Samuel Clarke and the ‘Lives’ of Godly Women in Seventeenth-Century England". Studies in Church History 27 (1990): 365–76. http://dx.doi.org/10.1017/s0424208400012171.

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When Samuel Clarke’s The Lives of Sundry Eminent Persons in this Later Age was published posthumously in 1683, the ‘godly life’ was a well-established genre of Puritan literature. Clarke himself had contributed to its popularity with his various compilations of’lives’ of ministers and laity culled primarily from published funeral sermons and spiritual biographies by other authors. Today such editions would be regarded as blatant plagiarism, but in the mid-seventeenth century, before the advent of the copyright laws, they were widely appreciated, and in the Introduction to this, his last work, Clarke wrote, I have been encouraged to make this collection, and now to publish it, finding that my former labours in this kind have been accepted with the Saints, and in the Church of Christ: which is apparent, for that they have been printed four times in a few years space, and yet never less than a thousand at a time.

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24

Künstler-Langner, Danuta. "Kobieta w dawnej literaturze polskiej. Inspiracje, wzorce, twórczość". Studia Interkulturowe Europy Środkowo-Wschodniej, n.º 13 (25 de noviembre de 2020): 153–81. http://dx.doi.org/10.31338/2544-3135.si.2020-13.8.

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This paper presents the images of women in European culture and Old Polish Literature. The works devoted to women from the Middle Ages to Baroque focused on their social and political duties or artistic creation. The authors chose different literary forms: chronicles, poems, epigrams, laments, odes, sonnets, or epic works. The created characters included: a saint, a beloved lady, a donna angelicata, a hero of a chronicle or an autobiography. The works described their life, creative activity, or artistic aspirations. Some of them are panegyric poems, religious works, meditations, or love poetry. Women with an amazing sense of observation were discovering the space of literature and were participating in a world in its dynamic changes. They were excellent creators of humanistic and religious literature, referring to ancient tradition and European values.

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25

Xue, Zhao y Yu A. Govorukhuna. "Modern Russian female prose in Chinese Russian studies". Sibirskiy filologicheskiy zhurnal, n.º 3 (2020): 142–55. http://dx.doi.org/10.17223/18137083/72/11.

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Chinese literary scholars studying Russian literature come to a conclusion by the end of the twentieth century that its history has many “white spots.” Thus, efforts are made to fill the existing lacunas, and one of them is the modern Russian female prose. The paper analyzes the Chinese reader’s receptive attitudes determining the interpretation and evaluation of the works of Russian women-writers. One reason for the interest in Russian female literature is the “women’s issue” relevance in China. “Soft” Chinese feminism is a receptive context defining the text interpretation. In the Russian literature scholars’ works, it is manifested in the desire to see harmonious intersexual relations in the Russian women-writers’ prose, in a high assessment of a “holy” type in the character sphere. The Chinese reader highly appreciates overcoming the male-female opposition, searching for forms of dialogue, and imagining a harmonious family. Continuity is a relevant cultural receptive attitude of the Chinese reader, the link with tradition being a significant criterion for evaluating a phenomenon. Chinese scholars note that female literature continues the realistic tradition of telling about the social “bottom” and “little man,” thereby provoking the reader’s interest. Russian female prose is the “young” object in Chinese Russian studies. The Russian philology specialists are looking for linguistic “connectors,” e. g. themes and a typology of heroes, to see the phenomenon as a whole. Chinese specialists focus on the themes of survival, love, and family. The hero typology includes such types as the “new Amazons,” playing women, saints.

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26

Woodacre, Elena. "Saints or Sinners? Sexuality, Reputation and Representation of Queens from Contemporary Sources to Modern Media". De Medio Aevo 10, n.º 2 (25 de agosto de 2021): 371–85. http://dx.doi.org/10.5209/dmae.76266.

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This article explores allegations of sexual scandal connected with premodern royal women in Europe and China. It begins by assessing expectations of queenly ideals, particularly the emphasis given to female chastity in European and Chinese culture. This forms a foundation for an extended discussion of tales of sexual impropriety of both real and legendary queens from China in the third century BCE to eighteenth century Europe. This survey highlights three key themes: the idea of dangerous and destructive beauty, the topos of the wanton and promiscuous queen and perceptions of transgressive affairs. Finally, the article assesses the connection between the portrayal of the sexual scandal of royal women in contemporary sources with the way in which these women’s lives are represented in modern media, particularly films and television series. Ultimately, it demonstrates that allegations of sexual scandal could both be a means to attack these women (and their royal husbands) in their lifetimes and could have long lasting negative impact on the memory of their lives, resulting in their political power, agency and activity being obscured by an emphasis on their love lives and supposed affairs.

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27

Moody, J. "Saints, Sinners, Saviors: Strong Black Women in African American Literature; "The Regulations of Robbers": Legal Fictions of Slavery and Resistance". American Literature 75, n.º 2 (1 de junio de 2003): 465–67. http://dx.doi.org/10.1215/00029831-75-2-465.

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28

Robertson, Elizabeth. "Middle English Legends of Women Saints. Sherry L. Reames , Martha G. Blalock , Wendy R. Larson". Speculum 80, n.º 3 (julio de 2005): 957–58. http://dx.doi.org/10.1017/s0038713400008721.

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29

Łowczanin, Agnieszka. "The Monk by M. G. Lewis: Revolution, Religion and the Female Body". Text Matters, n.º 6 (23 de noviembre de 2016): 15–34. http://dx.doi.org/10.1515/texmat-2016-0002.

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This paper reads The Monk by M. G. Lewis in the context of the literary and visual responses to the French Revolution, suggesting that its digestion of the horrors across the Channel is exhibited especially in its depictions of women. Lewis plays with public and domestic representations of femininity, steeped in social expectation and a rich cultural and religious imaginary. The novel’s ambivalence in the representation of femininity draws on the one hand on Catholic symbolism, especially its depictions of the Madonna and the virgin saints, and on the other, on the way the revolutionaries used the body of the queen, Marie Antoinette, to portray the corruption of the royal family. The Monk fictionalizes the ways in which the female body was exposed, both by the Church and by the Revolution, and appropriated to become a highly politicized entity, a tool in ideological argumentation.

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30

Valone, Carolyn. "Mothers and Sons: Two Paintings for San Bonaventura in Early Modern Rome". Renaissance Quarterly 53, n.º 1 (2000): 108–32. http://dx.doi.org/10.2307/2901534.

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Portia dell'Anguillara Cesi and Margherita della Somaglia Peretti were both wealthy heiresses in late sixteenth-century Rome, and each was the patron of a fine altarpiece for the Capuchin church of San Bonaventura. Although women were widely recognized as patrons in the period, the patronage of these two paintings, which show the Virgin, saints, and the portrait of a young boy, has always been assigned to their husbands, Paolo Emilio Cesi and Michele Peretti, because the works have been related to the patrilinear, agnatic image of the early modern family, i.e., fathers and sons. Instead, the works express a bilinear, cognatic image of the family, indicating legal, economic, and affective ties between mothers and sons. Portia dell'Anguillara's will of 1587 further elucidates aspects of the bilinear family structure.

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31

Lipisivitska, Alina. "Female images in the literature of Fin de Siècle". Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 15, n.º 26-27 (2022): 133–37. http://dx.doi.org/10.34079/2226-3055-2022-15-26-27-133-137.

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The article examines three models of female images in the literature of the Fin de Siècle era. During the analysis of literary studies by foreign scientists, it was found that three models of femininity dominate in the literary works of the foreign era: femme fatale, femme fragile and femme enfant. The scientific study provides a detailed description and comparison of the three above-mentioned artistic images of literature. The first image, the femme fatale, was found to be that of a demonic temptress who leads to ruin, lusts after a hedonistic lover and kills him in extreme cases. The image is mostly of a young woman with characteristically expressed sexuality. She is a very mysterious, attractive woman with wavy, lush blond hair, pale complexion and expressive eyes. A strong and viable figure, whose appearance causes a strong physical attraction in men. Self-confident, untamed, unapproachable, with typical "male" character traits. The characters of this image dominate men – their victim possess them but are at the same time the opposite of the image of the "new" woman of the era of realism, because they cannot get rid of the classical social hierarchy. The second image – femme fragile – depicts white, pure women, like Madonna, sinless. The image of a holy woman was a reproduction of the ideal of beauty of that time. In this image, women from the old aristocratic nobility were depicted (wealth and luxury were mandatory prerequisites for this female image), who led a life in a state of absolute passivity and peace. Characters of the image of a saint are usually exhausted, tired, nervous and sick in novels – mostly pulmonary tuberculosis (tuberculosis) or hysteria, which signals their "spiritual elevation" and elevates them to "unearthly spiritual beauty". The third image – femme enfant – shows an unusually beautiful, innocently attractive young girl with pronounced childlike features of appearance and character. The character of the image of femme enfant is similar to the character of the image of femme fragile, which causes the "defender instinct" in a man and, realizing her own attractiveness, tempts and seduces him, therefore, in fact, from the very beginning she is a potential representative of the image of femme fatale. Very direct and playful, has "unlimited sexuality" combined with childish timidity and narcissism. The three female images of femme fatale, femme fragile and femme enfant, in which the characters of the literature of Fin de siècle are represented, are closely intertwined and flow from each other. These three images are a reproduction of three stages of the development of femininity: woman-child, woman-saint, woman-whore. However, not every literary character is destined to go through all three stages of their female transformation.

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32

Lavrinoviča, Aļesja. "The Syntactic Flexibility of 1 Corinthians 14:33b". Journal of Biblical Literature 141, n.º 1 (15 de marzo de 2022): 157–75. http://dx.doi.org/10.15699/jbl.1411.2022.9.

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Abstract This article discusses the syntactical position and function of 1 Cor 14:33b (“as in all the churches of the saints”) in its immediate context. Internal evidence reveals that verse 33b does not have a smooth syntactic connection to either the preceding (“God is a God of peace”) or the following clause (“women should be silent”). The purpose of this study is to illuminate the syntactical function of verse 33b and its place in 1 Cor 14. Verse 33b has been counted by some scholars, for example, Jan Willem Straatman and Johannes Weiss, as the work of a Pauline editor (along with vv. 34–35). I aim to determine whether the hypothesis of Straatman and Weiss can be justified concerning verse 33b. In the first part of the article, I survey the way the critical edition NA28, SBLGNT, and the tools for the syntactic analysis of the Greek New Testament present 1 Cor 14:33b. Next I outline several proposals in the scholarly literature concerning the position of verse 33b, which result in seven different exegetical readings. Finally, I discuss the syntax of verse 33b and compare it with similar phrases found in 1 Corinthians.

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Mohamed Ali, Halimah. "Searching New Paradigms of Malay Women: What We Can Learn from Literature?" Malay Literature 28, n.º 1 (1 de junio de 2015): 107–25. http://dx.doi.org/10.37052/ml.28(1)no5.

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Paradigms according to science and epistemology describe distinct concepts of thought patterns. For the purpose of this paper we have to understand gender paradigm. According to Gamble, a paradigm is a belief structure about the ways men and women should act and the roles they should perform. The Malaysian gender paradigm is very much controlled by religion and culture. The paradigm has shifted through time, but is the shift significant? Basically the Malay woman in Malaysia is controlled by culture and Islam. These are two prominent factors that influence her life and her interaction with fellow women, men and society. The paradigm used to be that women were weak, not as smart as men, could not lead, and were destined to be homemakers even if they were educated. An old saying goes, a woman’s place is in the kitchen, no matter how highly educated she is. This paradigm has not been challenged by women, especially by romance novel writers as will be discussed in this paper. This paper analyses two Malay novels, Tak Seindah Mimpi by Sharifah Abu Salem and Adam dan Hawa by Aisya Sofea, and looks at how the gender paradigm is portrayed vis-à-vis these two novels using the feminist theory. Keywords: new paradigm, Malay woman, romance novel, feminist theory, gender role Abstrak Paradigma berdasarkan sains dan epistemologi menerangkan konsep pemikiran tertentu. Dalam kajian ini yang perlu difahami ialah paradigma gender. Menurut Gamble, paradigma ialah struktur kepercayaan mengenai cara lelaki dan wanita sepatutnya bertindak, dan peranan yang harus mereka laksanakan. Paradigma gender di Malaysia amat dikawal oleh agama dan budaya. Paradigma ini mengalami perubahan dengan berlalunya masa, tetapi adakah peralihannya signifikan? Pada dasarnya dua faktor utama yang mempengaruhi interaksi antara sesama wanita, dengan lelaki dan masyarakat. Paradigma lama menampilkan wanita bersifat lemah, tidak sebijak lelaki, tidak boleh memimpin, dan telah ditentukan sebagai suri rumah meskipun mereka berpelajaran. Pesan orang tua-tua, walau setinggi mana pelajaran seseorang wanita itu, tempatnya masih di dapur. Paradigma ini dicabar oleh wanita terutamanya penulis novel roman yang akan dibincangkan dalam makalah ini. Makalah ini menganalisis dua novel Melayu, Tak Seindah Mimpi oleh Sharifah Abu Salem dan Adam dan Hawa oleh Aisya Sofea. Tumpuan penelitian terhadap paradigm gender yang dipaparkan dalam kedua-dua novel ini menggunakan teori feminis. Kata kunci: paradigma baharu, wanita Melayu, novel roman, teori feminis, peranan gender

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34

Chandler, Karen. "Saints Sinners Survivors: Strong Black Women in African American Literature, and: The Freedom to Remember: Narrative, Slavery, and Gender in Contemporary Black Women's Fiction (review)". NWSA Journal 16, n.º 2 (2004): 225–28. http://dx.doi.org/10.1353/nwsa.2004.0048.

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Mendoza, Kirsten N. "Saintly Women: Medieval Saints, Modern Women, and Intimate Partner Violence. Nancy E. Nienhuis and Beverly Mayne Kienzle. Routledge Studies in Medieval Religion and Culture 12. London: Routledge, 2018. xvi + 198 pp. $155." Renaissance Quarterly 73, n.º 3 (2020): 1079–80. http://dx.doi.org/10.1017/rqx.2020.179.

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Herrero Herrero, Maria de los Ángeles. "Escrits per obediència com a testimoni d’autories: les vides de Teresa de San Bruno (1655-1722) i Gertrudis María de la Santísima Trinidad (1660-1736)". SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 21, n.º 21 (22 de junio de 2023): 227. http://dx.doi.org/10.7203/scripta.21.26803.

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Resum: L’article és una aproximació al treball de recerca de religioses amb fama de santedat, algunes amb perfil místic, i escriptores sota el mandat del confessor espiritual que es contextualitzen en el corrent de publicacions de vides de sants i repertoris hagiogràfics, de gran apogeu a l’edat moderna. Teresa de San Bruno (1655-1722) abadessa i fundadora, esdevé un exemple singular en tant que va ser una religiosa que participà en l’empresa dels escrits sota el mandat del confessor, però, com a observadora de la mare Gertrudis de la Santísima Trinidad (1660-1736).Paraules clau: Teresa de San Bruno, Gertrudis María de la Santísima Trinidad, biografies de religioses, escriptura per mandat, edat moderna.Abstract: This paper is an approach to the research work of religious women with a reputation for sanctity, nuns with a mystical profile, and writers in obedience of the spiritual confessor who are framed within the stream of publications of saints’ lives and hagiographic repertoires, of great apogee in the Early modern age. Teresa de San Bruno (1655-1722) abbess, monastery founder and biographer by obedience becomes an example of a religious who participated in the enterprise of the writings under the mandate of the confessor, but as an observer of Gertrudis María de la Santísima Trinidad (1660-1736).Keywords: Teresa de San Bruno; Gertrudis María de la Santísima Trinidad; biographies of nuns; writings in obedience; early modern period.

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Roccati, G. Matteo. "Renate Blumenfeld-Kosinski, The Strange Case of Ermine de Reims. A Medieval Woman Between Demons and Saints". Studi Francesi, n.º 184 (LXII | I) (1 de abril de 2018): 109. http://dx.doi.org/10.4000/studifrancesi.12416.

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Weil, Kari. "Spectacular bodies: Women in the discourse of the Saint‐Simonians". Nineteenth-Century Contexts 16, n.º 1 (enero de 1992): 33–45. http://dx.doi.org/10.1080/08905499208583342.

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39

Ludwikowska, Joanna. "Uncovering the Secret: Medieval Women, Magic and the Other". Studia Anglica Posnaniensia 49, n.º 2 (29 de enero de 2015): 83–103. http://dx.doi.org/10.2478/stap-2014-0009.

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Abstract For medieval audiences women occupied a specific, designated cultural area which, while they could freely form it according to their will and nature, was in fact imaginary and immaterial. Women in social, legal, and religious contexts were mostly counted among the receptive, inactive, and non-ruling groups. On both levels, there was a group of features universally defining all women: the strong, virtuous and independent model Aquinas lamented was replaced in real life by the sinful, carnal and weak stereotype, and the erotic, emotional, mysterious, and often wild type present predominantly in literature. Indeed, women were a source of scientific, theological, and cultural fascination because of their uncanny and complex nature, producing both fear and desire of the source and nature of the unattainable and inaccessible femininity. In social contexts, however, the enchantress seems to lose that veil of allure and, instead, is forced to re-define her identity by suppressing, denying, or losing her supernatural features. With the example of Saint Agnes from the South English Legendary Life of Saint Agnes, and Melior from Partonope of Blois (ca. 1450), the article will explore how medieval texts dealt with the complex and unruly female supernatural, and how its neutralization and subduing fitted into the moral, scientific, and cultural norms of medieval society.

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Schlau, Stacey. "Following Saint Teresa: Early Modern Women and Religious Authority". MLN 117, n.º 2 (2002): 286–309. http://dx.doi.org/10.1353/mln.2002.0029.

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Miroshnychenko, Oksana. "THE MARITAL RELATIONSHIPS OF OLD BELIEVERS IN UKRAINE AND THE POLITICAL REGIME MARRIAGE RELATIONS IN THE RUSSIAN EMPIRE IN THE 19 THE – EARLY 20TH CENTURIES". Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, n.º 32 (28 de abril de 2021): 6–10. http://dx.doi.org/10.25264/2409-6806-2021-32-6-10.

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The article discusses the features of the policy of the Russian Empire on the marital relationships of the Old Belivers in the 19th- the early 20th centuries. The issues of liberalisation, abandon oppression and harassment by government agencies. Attempts of improper activity of the government and the church to destroy the values of the Old Believers are considered. These are, in particular, family and marital values. These values are indispensable elements of the social structure of a community. Marital relations were considered the main social institution that preserved the tolerance of society. Particular attention was focused on the equalization of rights between the Old Believers and the Orthodox Christians on the part of the government and the church. The analysis highlights that apartness and matrimony were the main elements of the faith tradition of the Old Believers. The article shows that the laws of the Russian Empire influenced the mating and sexual behaviour of Old Believers. The gender perspective met the requirements of the agrarian aristocracy and this aspect was considered in action. Historically, the role of women in different spheres of society has gradually changed. Women could take on male work responsibilities, for example, as a business environment or judicial functions. On the topic of family education of Old Believers, this issue is subordinated to religious beliefs. Education children was a top priority for men. There were erudition, a high knowledge of religious literature, quotation, the lives of foremost saints and other important knowledge of the Old Believers and their children. This article analyzes cross-marriages between Old Believers and Orthodox Christians, but this was an exception. Endogamy was a major component of wed. People got married with the consent of their parents, while a significant other had to be an Old Believer and live in your or a neighboring village.

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42

Chandler, Karen. "BOOK REVIEW: Trudier Harris. SAINTS SINNERS SURVIVORS: STRONG BLACK WOMEN IN AFRICAN AMERICAN LITERATURE. and Angelyn Mitchell. THE FREEDOM TO REMEMBER: NARRATIVE, SLAVERY, AND GENDER IN CONTEMPORARY BLACK WOMEN'S FICTION." NWSA Journal 16, n.º 2 (julio de 2004): 225–28. http://dx.doi.org/10.2979/nws.2004.16.2.225.

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Calvi, Giulia. "Maddalena Nerli and Cosimo Tornabuoni: A Couple's Narrative of Family History in Early Modern Florence". Renaissance Quarterly 45, n.º 2 (1992): 312–39. http://dx.doi.org/10.2307/2862751.

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Trying to trace seventeenth-century Florentine family memoirs, I came upon a manuscript journal entirely written by a woman. Its frontispiece bore a date, 1623, and a heading: “In the name of God, the glorious Virgin Mary and all the saints of the Heavenly Court of Paradise, this book is the journal of signora Maddalena Nerli Tornabuoni, and in it she will keep a record of all her daily accounts starting from this very day in March 1623.“As the title specified, it was mainly an account book that covered twenty years of Maddalena's widowed life up to her death in 1641. Going carefully through its pages made me begin to perceive the boundaries of a domestic world organized and governed by a middle-aged urban patrician woman. It shed light on the social world she lived in, one of children, servants, close relatives, and sharecroppers; on the concrete material objects she was surrounded by—linens, foodstuffs, furniture, clothes, devotional items; and on the physical space she occupied—city and country homes, the district of S. Maria Novella and S. Giovanni in Florence.

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Gauthier, Vicky. "Anomalie littéraire: la plume comique d’Hélène du Taillis". Cahiers ERTA, n.º 36 (20 de diciembre de 2023): 45–62. http://dx.doi.org/10.4467/23538953ce.23.030.18970.

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Literary anomaly: The comedic style of Hélène du Taillis When we think of classic comedic novels, the names of male authors such as Rabelais, Cervantes, or Scarron often come to mind. However, the contributions of women writers to this genre have been overlooked as literary anomalies. Hélène du Taillis (1873-1961), a French journalist and writer, is a literary anomaly in the history of early 20th-century French literature. She wrote not one but two successful and critically acclaimed comedic novels, "Enterrons l’adultère" (1923) and "La Nouvelle Bovary" (1927), at a time when this genre was largely dominated by male writers and considered marginal literature (and still is today). This article aims to examine Taillis's two novels from the perspectives of Hamon and Saint-Gelais on irony and transfictionality. By doing so, highlighting the unique aspects of Taillis's comedic writing, demonstrating that a comical heritage also exists among women writers.

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Cohen-Steinberg, Jaclyn. "Disabled Bodies in Early Modern Spanish Literature: Prostitutes, Aging Women and Saints. Encarnación Juárez-Almendros. Representations: Health, Disability, Culture and Society 7. Liverpool: Liverpool University Press, 2017. viii + 202 pp. £85." Renaissance Quarterly 73, n.º 3 (2020): 1104–5. http://dx.doi.org/10.1017/rqx.2020.195.

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Butler, Francis. "A Woman of Words: Pagan Ol'ga in the Mirror of Germanic Europe". Slavic Review 63, n.º 4 (2004): 771–93. http://dx.doi.org/10.2307/1520420.

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The pagan (and future saint) Ol'ga's revenge on the Derevlians as described in thePovest' vremennykh lethas intrigued generations of readers of early East Slavic literature. Using evidence from roughly contemporary Germanic sources, Francis Butler argues that Ol'ga uses intelligence and verbal dexterity to achieve good ends (the protection of her son and the defense of her people) without violating the strictures placed on women by her society. The early East Slavs seem to have disliked the idea of women as warriors but not to have seen women as intellectually inferior to men. Moreover, they regarded women's use of intelligence praiseworthy if it benefited their people, as Ol'ga's did. Ol'ga's gender prevented the chroniclers from portraying her as a warrior-ruler, thereby forcing them to create one of the most striking depictions in thePovest'.

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Blumenfeld-Kosinski, Renate. "The Strange Case of Ermine de Reims (c. 1347–1396): A Medieval Woman between Demons and Saints". Speculum 85, n.º 2 (abril de 2010): 321–56. http://dx.doi.org/10.1017/s0038713409990996.

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Sinnett-Smith, Jane. "The Strange Case of Ermine de Reims: A Medieval Woman between Demons and Saints. By Renate Blumenfeld-Kosinski." French Studies 70, n.º 4 (13 de agosto de 2016): 583–84. http://dx.doi.org/10.1093/fs/knw232.

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Stanley, E. G. "Exeter Book: Paternal Precepts – An Edition, with Translation, and Comments". Anglia 136, n.º 2 (11 de junio de 2018): 277–95. http://dx.doi.org/10.1515/ang-2018-0031.

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AbstractThis paper presents an edition and translation of the poem in the Exeter Book better called Paternal Precepts, not just Precepts, with some commentary. The poem is abstract, and father and son are no dramatis personae. Its instruction is that not only how one thinks and acts, but also how one speaks should be endowed with virtue. The brief introduction of Paternal Precepts directs us into the ten paternal precepts to teach a well-born son. The first precept instructs the son to be virtuous, and to honour his parents and teachers. The second and third precepts direct the son not to keep bad company, and teach that God rewards virtue and punishes complicity in evil. The fourth precept is about loyalty, both to one’s friends and to one’s high principles. The fifth precept is about what is to be avoided: drunkenness, evil thoughts, lies, boasting; and the dangers of loving women. It is important to be a safekeeper of one’s words. The sixth precept is about understanding the concepts good and evil. The seventh precept reflects, in expressive contrasts, on futurity, and that the wise recognize sorrow in joys, whereas a fool fails to see that exultation may be enmeshed in sorrow. The eighth precept is about the theological concepts of God and saints. It ends with the glory of truth. The long ninth precept dwells on the Lord’s commandments, and with terms not entirely clear: ancient writings, perhaps the Scriptures together with the writings of the Church Fathers; ‘forward-looking writings’, that is perhaps prophecies, and native traditions. The long tenth precept embraces sins of words and deeds, truth, wrath, and wisdom.

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White, Micheline. "A Woman with Saint Peter's Keys?: Aemilia Lanyer's Salve Deus Rex Judaeorum (1611) and the Priestly Gifts of Women". Criticism 45, n.º 3 (2003): 323–41. http://dx.doi.org/10.1353/crt.2004.0013.

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