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1
Rihani, Desi, and Hieronymus Rony Suryo Nugroho. "The meaning of happiness for nuns." Insight: Jurnal Ilmiah Psikologi 26, no. 1 (February 28, 2024): 184–96. https://doi.org/10.26486/psikologi.v26i1.3317.
Testo completoAbstract (sommario):
Happiness is everyone’s goal of all ages, occupations, and social statuses. Because it is a subjective concept, happiness depends on different standards and factors from each individual. Externally, happiness includes property, social life, age, health, education, and religion. While internally, happiness includes positive emotions, and a person's perspective to see their past, present, and future. People strive to gain power, wealth, and life partners to achieve happiness. Nevertheless, there is a group of individuals, namely the Catholic nuns, who actually fight for their happiness without being tied to wealth, life partners, and social status. The main purpose of this research is to find out the description of happiness in the life of nuns, and how the nuns can achieve this happiness. The participants in this study were three nuns, each representing a monastic age: junior, medior, and senior. Data was collected using a semi-structured interview method, with a natural setting. Observations were conducted in a participatory manner by researchers. The research questions posed were: first, what was the source of happiness for nuns; second, how did the nuns achieve happiness; third, what was the meaning of happiness for nuns. The results of this study showed that the source of the happiness of nuns was the experience of being loved by God and inner depths. Nuns achieve happiness by reflecting on daily experiences, spiritual practice, and developing gratitude. The meaning of happiness for nuns is a close relationship with God and service to others. This paper also puts forward constructive suggestions for nun’s formation or education. So, the novice formandi can balance the spiritual and human aspects.
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Kertzer, David I. "Nuns." Anthropology Now 4, no. 1 (April 2012): 73–78. http://dx.doi.org/10.1080/19492901.2012.11728352.
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Salgado, Nirmala S. "On the Question of “Discipline” (Vinaya) and Nuns in Theravāda Buddhism." Religions 10, no. 2 (February 4, 2019): 98. http://dx.doi.org/10.3390/rel10020098.
Testo completoAbstract (sommario):
This article centers on the relationship of rules (nīti) to the monastic form of life of contemporary Buddhist nuns in Sri Lanka. A genealogy of scholarship focusing on the rules of Buddhist monks and nuns led scholars to affirm a clear-cut distinction between nuns who have the higher ordination (bhikkhunῑs) and those who do not have it. However, that distinction is not self-evident, because bhikkhunῑs and other nuns lead lives that do not foreground a juridical notion of rules. The lives of nuns focus on disciplinary practices of self-restraint within a tradition of debate about their recent higher ordinations. Whether or not they are bhikkhunῑs, nuns today refer to rules in ways that are different from that which dominant Vinaya scholarship assumes. This article proposes that it is misleading to differentiate Buddhist nuns based on an enumeration of their rules and argues that nuns’ attitudes to rules say more about attempts to authorize claims to power in current debates about their ordination than about their disciplinary practice as a communal form of life.
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Kamuntavičienė, Vaida. "The Last Decades of the Existence of the Kaunas Bernardine Nuns (1842–1864)." Lithuanian Historical Studies 25, no. 1 (November 30, 2021): 31–58. http://dx.doi.org/10.30965/25386565-02501002.
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This article reveals the life of the Holy Trinity Bernardine nuns in Kaunas (Kowno) in the years 1842 to 1864, the worsening situation at the convent due to the Russian occupying government’s policy, the actual closure of the convent, and the fate of the nuns after the closure of their home. The study aims to show how daily life at the convent affected the Russian administration’s decisions regarding its material provision and particular nuns living there, how they were affected by the closure of St George’s Bernardine Friary in Kaunas which used to be the main supporter of the Bernardine nuns, and relations between the Bernardine nuns and the bishop. The author analyses difficulties in community life and problems adhering to the constitution, and reveals the general mood of the nuns. The research is based on correspondence between the Bernardine nuns, the bishop and the convent visitator, memoirs, and material from visitations. This case study of the Kaunas Bernardine nuns helps us gain a better understanding of the situation of the Catholic Church in the Russian Empire.
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Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (December 30, 2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.
Testo completoAbstract (sommario):
The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they were daughters of Podolia noblemen. In 1721 the process of setting up the monastery was completed and it was also then that a small convent church was consecrated, whose patron became St Michael the Archangel (patron of Ruthenia and the Dominican Ruthenian province). The Dominican nuns from Kamianets led contemplative life in strict enclosure. The monastery did well until the decline of the Commonwealth of Poland. In 1787 the monastery was threatened with closing as part of the plans to modernize the Kamianets fortress, which was to be strengthened with the buildings of city convents. Eventually, the nuns were not displaced, as the reorganization plans were not carried out. In 1793 Kamianets Podilskyi was taken over by Russians and the partition period started. Although the monastery was wealthy, the Dominican nuns started to struggle with various problems. A crisis of vocations appeared, which in 1822 was overcome through bringing three nuns from the monastery in Novogrudok, but in 1833 the situation repeated itself. However, a monastery school was set up, which gave the nuns some financial support. In 1839 the last vestition of two nuns took place, and in 1842 on the strength of a tsar’s decree the novitiate was closed, which was an indication of the monastery’s near demise. The monastery obtained a long-range status and existed until the closure of the Kamianets diocese in 1866. Then eight Dominican nuns were sent to the Carmelite nuns of old observance in Dubno, where there was a long-range monastery. That status was lost in 1890 and then the nuns residing there were relocated to the Benedictine nuns monastery in Sandomierz. It was then that three years later the last Dominican nun from Kamianets, Joanna Austutowiczówna, died, closing the history of her convent.
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Sinh, Ninh Thị. "The Rise of Vietnamese Nuns: Views from the Buddhist Revival Movement (1931–1945)." Religions 13, no. 12 (December 5, 2022): 1189. http://dx.doi.org/10.3390/rel13121189.
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In this article, with the aim of better understanding the development of Vietnamese Buddhist nuns, the period of the Buddhist revival movement is investigated. This event is considered a turning point for Vietnamese Buddhism. In addition, it will help to shed light on the status of Vietnamese nuns. In this article—which is mainly based on archival documents kept in the National Overseas Archives (the French colonial archives held at the Archives Nationales d’Outre-Mer) and the National Archives Center I, Buddhism periodicals, and memoirs—the status of Vietnamese women during the French colonial period is clarified, as well as the positive effects of the colonial regime in regard to the change in women’s perceptions. Then, the differences in the nuns’ situation in three regions are analyzed. Finally, an exploration is conducted into the rise of nuns during the revival movement and the emergence of reformist nuns. Indeed, it is reformist nuns that have shaped the image of modern Vietnamese nuns. Moreover, they also created a direction by which the following generations could continue along, as well as playing an important role in the Vietnam Buddhist Sangha.
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Moran, Patrick. "Nuns' Cemetery." Books Ireland, no. 213 (1998): 139. http://dx.doi.org/10.2307/20623627.
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Capparelli, Jamie Lynn. "Nursing Nuns." AJN, American Journal of Nursing 105, no. 8 (August 2005): 72H. http://dx.doi.org/10.1097/00000446-200508000-00037.
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Colton, L. "Nuns' voices." Early Music 37, no. 2 (April 23, 2009): 299–300. http://dx.doi.org/10.1093/em/cap008.
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Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter." Ordines Militares Colloquia Torunensia Historica 27 (December 30, 2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.
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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.
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Irchak, Iryna. "Monkhood of the Yordanskyi and Bohoslovskyi Convents of the City of Kyiv in the Second Half of the 18th Century." Ethnic History of European Nations, no. 68 (2022): 49–55. http://dx.doi.org/10.17721/2518-1270.2022.68.06.
Testo completoAbstract (sommario):
The article deals with the social composition of Yordanskyi and Bohoslovskyi convents in the second half of the 18th century before the secularization reform of 1786–1788. This topic has not found comprehensive coverage in historiography, as researchers of the history of these monasteries have paid more attention to the founding, coexistence of monasteries, their architectural features. The study is based on an analysis of archival documents from the funds of the Central State Historical Archive of Ukraine (Kyiv) (TSDIAK), on the information about nuns of Kyiv convents in 1777, which was published in the journal «Kyiv Antiquity», and on the work of previous scholars who described the monastic community of these monasteries. The study describes the dynamics of changes in the number of nuns: from 1757 to 1779–1780 the number of women decreased, but later until 1786 there was a reverse trend. The number of nuns in the Bohoslovskyi convent was higher than in 1757, but before the secularization reform, the Yordanskyi convent still outnumbered. It is determined that the average age of nuns was 51 and 52 years, as of 1779 most nuns belonged to the age range of 41–50 years. It is found the majority of the women came from the Left and Right Bank Ukraine, cases of living of representatives of other regions were isolated. The number of nuns of cossack and peasant origin was bigger than townswomen, nuns of noble origin as well as women who were priest widows or daughters. Violations of the norms and rules of monastic life by some nuns were considered, including escape, drunkenness, leaving the territory of the monastery without the consent of superioress, meetings with men. Cases of children living with nuns caused by the death of their parents are mentioned.
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Grzyś, Olga. "Reflections on the situation of nuns in the Roman Catholic Church with illustrative examples from Spanish-language literature." Acta Universitatis Lodziensis. Folia Sociologica, no. 72 (March 30, 2020): 95–113. http://dx.doi.org/10.18778/0208-600x.72.06.
Testo completoAbstract (sommario):
In 2018 and 2019, the Vatican newspaper “L’Osservatore Romano” published two ground-breaking articles describing the psychological, physical and sexual abuse of nuns by clergymen of the Roman Catholic Church. The aim of this paper is to present the situation of consecrated women and the relationships between priests and nuns. The text will also attempt to discover possible reasons for the clergymen’s inappropriate behaviour towards nuns. To achieve this goal, the author refers to the status of women in the Catholic religion and examines documents issued by the Church that relate to the life and the functioning of women’s religious communities.
 The second part of the paper presents fragments of Spanish-language poetry and prose whose authors or heroines are nuns. The selected texts address the problem of the clergy’s discrimination against nuns.
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McCauley, Bernadette. "“Their Lives are Little Known”: Nuns and American Reform." Prospects 29 (October 2005): 219–29. http://dx.doi.org/10.1017/s0361233300001745.
Testo completoAbstract (sommario):
It is rare to see a Roman Catholic nun in a habit today, but old-fashioned nuns in full dress uniform are the darlings of the novelty business. The windup doll called nunzilla (she generates sparks), the puppet nun who boxes, and Christopher Durang's Sister Mary Ignatius, who explained it all, are just a few examples of nuns in contemporary popular culture. Like most other images of nuns, each of these, to different extents, perpetuates a stereotype of women who never think for themselves, are out of touch with the real world, and are petty and downright nasty. Is this just silly stuff or does it tap into something deeper in American culture? Certainly the fascination with nuns is nothing new. Americans have often expressed strong opinions about nuns, sometimes favorable but more often not.
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Walker, Trent. "Khmer Nuns and Filial Debts: Buddhist Intersections in Contemporary Cambodia." Religions 13, no. 10 (September 23, 2022): 897. http://dx.doi.org/10.3390/rel13100897.
Testo completoAbstract (sommario):
Cambodian Buddhist nuns, including the white-robed ṭūn jī, occupy a fraught confluence of competing cultural and religious narratives. Chief among these narratives is gratitude to mothers, among the most powerful structuring forces in Khmer Buddhist culture. By ordaining as nuns, Khmer women break no explicit moral rules, but violate implicit conventions to bear children for their husbands and care for their parents in old age. To explore how this tension plays out in the lives of individual nuns, I draw on public statements and social media posts of two of the most prominent nuns in Cambodia today, Chea Silieng and Heng Kosorl. The two nuns have taken a divergent approach to filial debts, with Silieng emphasizing freedom from her birth family, husband, and children and Kosorl frequently posting about acts of devotion to her parents and grandparents. Both approaches reveal the profoundly gendered dimensions of filial piety and the complex intersection of such narratives with the growing stature of nuns as Buddhist leaders and teachers in Cambodia.
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Campo, Daniela. "Female Education in a Chan Public Monastery in China: The Jiangxi Dajinshan Buddhist Academy for Nuns." Religions 13, no. 11 (October 26, 2022): 1020. http://dx.doi.org/10.3390/rel13111020.
Testo completoAbstract (sommario):
The Great Chan Monastery of the Golden Mountain (Dajinshan Chansi 大金山禪寺) is a large monastic complex for nuns located in Jiangxi province in southeast China and belonging to the Chan meditation school. The Jiangxi Dajinshan Buddhist Academy for Nuns (Jiangxi foxueyuan Dajinshan nizhong xueyuan 江西佛學院大金山尼眾學院), established at the monastery in 1994, is one of the few institutes for nuns in China to be especially axed on Chan studies and practice. What are the pedagogical goals and agenda of the Jiangxi Dajinshan Buddhist Academy for Nuns? What are the specificities of this academy as compared to other female academies, and to academies for monks? Why do nuns enroll at Dajinshan Buddhist Academy? What does this case study tell us about the gender balance in Chinese Buddhism today? This paper, based on fieldwork, will try to answer these questions by especially considering enrollment and scale, students and personnel, and curricula and schedule of the Jiangxi Dajinshan Buddhist Academy for Nuns.
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van Heijst, Annelies. "The Disputed Charity of Catholic Nuns: Dualistic Spiritual Heritage as a Source of Affliction." Feminist Theology 21, no. 2 (December 17, 2012): 155–72. http://dx.doi.org/10.1177/0966735012462841.
Testo completoAbstract (sommario):
In several European countries former pupils of Catholic nuns have made accusations of physical and emotional abuse. Feminist scholars have tended to perceive nuns as heroines because of their authority and their contribution to raising the social status of women. But there is also a darker side to convent education. Committees established by national governments have identified systemic factors leading to abuse in educational institutions. This article argues that these factors should include a feminist theological explanation: a dualistic, sacrificial spirituality underpinned the Rules of charitable orders and influenced the nuns’ blurred understanding of what constitutes humane treatment. Supporting evidence is drawn from testimonies of privileged pupils of convent boarding schools in the 1910s, from stories of ex-nuns who fled the convent, and from nuns who openly acknowledged the problem during Post Vatican II renewal when at last they were able to revolt against their spiritual value-systems.
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Corwin, Anna I. "Let Him Hold You: Spiritual and Social Support in a Catholic Convent Infirmary." Anthropology & Aging 33, no. 4 (December 1, 2012): 120–29. http://dx.doi.org/10.5195/aa.2012.29.
Testo completoAbstract (sommario):
American Catholic nuns have been found to age more ‘successfully’ than their lay counterparts, living longer, healthier, and happier lives. Two of the key factors contributing to the nuns’ physical and mental wellbeing are the spiritual support they experience from the divine and the social support they provide for and receive from each other in the convent. I argue that by integrating the divine into their everyday interactions, the nuns engage in phenomenological meaning-making process through which mundane care interactions are rendered sacred. This communicative process, I argue, contributes to the nuns’ overall wellbeing by providing an enriched form of care and support, thereby enhancing their end-of-life experience.
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Beliakova, N. A. "Everyday Life of the Russian Nuns in the Holy Land at the Time of Changes in the Middle East, 1940s–1950s." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(55) (December 23, 2021): 190–200. http://dx.doi.org/10.20874/2071-0437-2021-55-4-16.
Testo completoAbstract (sommario):
This study aims at providing an overview of the everyday life of Russian nuns in Palestine after World War II. This research encompassed the following tasks: to analyze the range of ego-documents available today, characterizing the everyday life and internal motivation of women in choosing the church jurisdiction; to identify, on the basis of written sources, the most active supporters of the Moscow Patriarchate to examine the nuns’ activity as information agents of the Russian Orthodox Church and Soviet government; to characterize the actors influencing the everyday life of the Russian nuns in the context of the creation of the state of Israel and new borders dividing the Holy Land; to present the motives and instruments of influence employed by the representatives of both secu-lar and church diplomacies in respect to the women leading a monastic life; to describe consequences of including the nuns into the sphere of interest of the Ministry of Foreign Affairs of the USSR; to show the specific role of “Russian women” in the context of the struggle for securing positions of the USSR and the Russian Ecclesiastical Mission in the region. The sources for the study were prodused by the state (correspondence between the state authorities, meeting notes) and from the religious actors (letters of nuns to the church authorities, reports of the Russian Ecclesiastical Mission, memoirs of the clergy). By combining the methods of micro-history and history of the everyday life with the political history of the Cold War, the study examines the agency of the nuns — a category of women traditionally unnoticeable in the political history. Due to the specificity of the sources, the study focuses exclusively on a group of the nuns of the Holy Land who came under the jurisdiction of the Moscow Patri-archate. The majority of the Russian-speaking population of Palestine in the mid-1940s were women in the status of monastic residents (nuns and novices) and pilgrims, and in the 1940s–1950s, they were drawn into the geopolitical combinations of the Soviet Union. The Russian Ecclesiastical Mission in Jerusalem, staffed with representatives of the Russian Orthodox Church, becomes a key institution of influence in the region. This article shows how elderly nuns became an object of close attention and even funding by the Soviet state. The everyday life of the nuns became directly dependent on the activities of the Soviet agencies and Soviet-Israeli relations after the arri-val of the Soviet state representatives. At the same time, the nuns became key participants in the inter-jurisdictional conflicts and began to act as agents of influence in the region. The study analyzes numerous ego-documents created by the nuns themselves from the collection of the Council on the Affairs of the Russian Orthodox Church under the USSR Council of Ministers. The study shows how nuns positioned themselves as leading a monastic life in the written correspondence with the ROC authorities and staff of the Soviet MFA. The instances of influence of different secular authorities on the development of the female monasticism presented here point to promising research avenues for future reconstruction of the history of women in the Holy Land based on archival materials from state departments, alternative sources should also be found. The study focused on the life of elderly Russian nuns in the Holy Land and showed their activity in the context of the geopolitical transformations in the Near East in the 1940s–1950s.
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Heirman, Ann. "Fifth Century Chinese Nuns: An Exemplary Case." Buddhist Studies Review 27, no. 1 (September 7, 2010): 61–76. http://dx.doi.org/10.1558/bsrv.v27i1.61.
Testo completoAbstract (sommario):
According to tradition, the first Buddhist nun, Mah?praj?pat?, accepted eight fundamental rules as a condition for her ordination. One of these rules says that a full ordination ceremony, for a nun, must be carried out in both orders: first in the nuns’ order, and then in the monks’ order. Both orders need to be represented by a quorum of legal witnesses. It implies that in the absence of such a quorum, an ordination cannot be legally held, in vinaya terms. This was a major problem in fifth century China, when, as a result of a wave of vinaya translations, monastics became aware of many detailed legal issues, including the rule on a dual ordination for nuns. Since the first Buddhist nuns in China were ordained in the presence of monks only, doubt was raised on the validity of the Chinese nuns’ lineage. The discussion came to an end, however, when in ca. 433 a so-called ‘second ordination ceremony’ could be held, now in the presence of a sufficient number of Sinhalese nun witnesses. Today, a similar issue is raised again, since in two of the three active Buddhist ordination traditions, nuns arguably cannot be legally ordained due to the absence of a nuns’ order of that particular tradition to provide a legal quorum of witnesses. In the present-day debates on the possible (re-)introduction of a nuns’ lineage in both these traditions, the historic case of the fifth century Chinese nuns is often referred to. The present article examines firstly in which ways technical issues discussed fifteen centuries ago lingered on among the most prominent Chinese vinaya masters, and secondly how these same issues still fuel and influence present-day discussions.
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Surani, Yustina, and Indriyati Eko Purwaningsih. "PERAN KECERDASAN SPIRITUALITAS DAN KECERDASAN EMOSIONAL TERHADAP KEBERMAKNAAN HIDUP PADA SUSTER OSF YANG PURNAKARYA." JURNAL SPIRITS 4, no. 2 (April 25, 2017): 33. http://dx.doi.org/10.30738/spirits.v4i2.1113.
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ABSTRACTThe purpose of this research was to predict the contribution of spiritual and emotional intelligence towards the purpose in life of OSF retired nuns. The participants were 39 nuns. This correlation study used purpose in life scale, spiritual intelligence scale, and emotional intelligence scale to collect data. The data was analyzed with partial correlation and linier multiple regression. Spiritual and emotional intelligence was positively related to the purpose in life ( r = 0,406 ; p <0,05). The contribution of spiritual and emotional intelligence was 16,4%. It means that other variables such as sex, knowledge, motivation, age, family environment, and other environment contributing 83,6%. The researcher concluded that: First, the purpose in life of retired nuns can be predicted by spiritual and emotional intelligence; Second, spiritual intelligence supports the purpose in life of retired nuns; Third, emotional intelligence supports the purpose in life of retired nuns. Keywords: spiritual intelligence, emotional intelligence, purpose in life
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Sodah, Yulius. "The Nuns' Learning Motivation." Jurnal Indonesia Sosial Teknologi 5, no. 6 (June 25, 2024): 2842–52. http://dx.doi.org/10.59141/jist.v5i6.1151.
Testo completoAbstract (sommario):
Nuns are a group of Catholic women who choose not to marry in order to focus on special service in the Church according to the rules of the congregation. Some nuns undergo study missions or become female students on public campuses. This research specifically wants to examine how the learning motivation of students who are nuns is. Researchers want to find out how they increase their motivation to learn while still carrying out the demands of the community or institute. This study uses a qualitative method conducted on 4 nuns who are undergoing studies at a university in Yogyakarta. The results of the study showed that they had a unique motivation to learn. The nuns have an intrinsic motivation to learn, namely the desire and awareness to complete their studies quickly. Obedience to the task of community mission is the most powerful extrinsic motivation that influences the ability and interest in learning of Catholic nuns. Tugas perutusan itu melahirkan motivasi dari dalam diri (intrinsic) yaitu tanggung jawab untuk menyelesaikan tugas yang dipercayakan oleh kongregasi. Para biarawati juga menghadapi tantangan-tantangan dalam belajar terutama penyesuaian diri karena usia yang berbeda serta tuntutan hidup sebagai biarawati. Penelitian selanjutnya perlu memperhatikan frekuensi dan intensitas wawancara serta perlu melibatkan pihak-pihak lain yang mengenal para biarawati yang sedang studi.
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Lindberg Falk, Monica. "Thailändska nunnor och kvinnliga munkar. Förändring och utmaning av den buddhistiska ordningen." Tidskrift för genusvetenskap 24, no. 3-4 (June 15, 2022): 25–38. http://dx.doi.org/10.55870/tgv.v24i3-4.4123.
Testo completoAbstract (sommario):
This artide addressesThai Buddhist nuns' agency in creating religious space and authority, and raises questions about how the position of Thai Buddhist nuns outside the formål institution of Buddhist monks and novices affects their religious legitimacy. It gives a background to the troublesome situation for Buddhist nuns in Thailand and includes a summary of the rise, fall and recent restoration of theTheravada female monks' order. Religion has traditionally played a central role in Thai society and Buddhism is still intertwined in the daily life of Thai people. Religion also plays an important role in establishing gender boundaries. Men's ordination is highly respected and uplifts their social position. Women's choice to leave the lay world and seek ordination is commonly not appreciated and not in line with the Thai gender order. The Buddhist nuns' long history in Thailand has not granted them formål religious legitimacy and their secondary standing in the Buddhist temples is further confirmed by their lack of support from the Thai government. The recent decades' growth of nunneries governed by the nuns themselves and the Thai women's increasing interest in Buddhist monastic life are notable changes in women's performance in the religious field. Some nuns have through their own agency and capacity started to enhance their position and create better circumstances for themselves, which also have been beneficial for the lay community. At nunneries, the role of the Thai nuns has been broadened and become more analogous to that of the monks. Moral conduct, religious performances, education and Buddhist knowledge have proved to be requirements for achieving religious legitimacy.
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Watkinson, Caroline. "English Convents in Eighteenth-Century Travel Literature." Studies in Church History 48 (2012): 219–31. http://dx.doi.org/10.1017/s0424208400001339.
Testo completoAbstract (sommario):
‘A Nun’s dress is a very becoming one’, wrote Cornelius Cayley in 1772. Similarly, Philip Thicknesse, witnessing the clothing ceremony at the English Augustinian convent in Paris, observed that the nun’s dress was ‘quite white, and no ways unbecoming … [it] did not render her in my eyes, a whit less proper for the affections of the world’. This tendency to objectify nuns by focusing on the mysterious and sexualized aspects of conventual life was a key feature of eighteenth-century British culture. Novels, poems and polemic dwelt on the theme of the forced vocation, culminating in the dramatic portrayals of immured nuns in the Gothic novels of the 1790s. The convent was portrayed as inherently despotic, its unnatural hierarchy and silent culture directly opposed to the sociability which, in Enlightenment thought, defined a civilized society. This despotic climate was one aspect of a culture of tyranny and constraint, which rendered nuns either innocent and victimized or complicit and immoral. Historians have noted that these stereotypes were remarkably similar to those applied to the Orient and have thus extended Said’s notion of ‘otherness’ - the self-affirmation of a dominant culture as a norm from which other cultures deviate – to apply not merely to oriental cultures but to those aspects of European culture deemed exotic. In so doing, they have challenged the notion that travel writing was an exact record of social experience and have initiated a more nuanced understanding of textual convention and authorial experience. For historians of eighteenth-century Britain this has led to an examination of the construction of anti-Catholicism within travel literature and its use as an ideology around which the Protestant nation could unite. Thus, Jeremy Black has noted that anti-Catholicism remained the ‘prime ideological stance in Britain’ and has claimed that encounters with Catholicism by British travellers in France ‘excited fear or unease … and, at times, humour or ridicule’. Likewise, Bryan Dolan and Christopher Hibbert have seen encounters with continental convents culminating in negative descriptions of rituals, relics and enclosed space.
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Al Soud, Yasser, Hamzah Al Soud, and Somayya Alajarmeh. "Religious Oppression and Injustices in the Irish Order of Nuns: A Critical Examination of the Film “Philomena." European Journal of English Language and Literature Studies 11, no. 6 (June 15, 2023): 1–10. http://dx.doi.org/10.37745/ejells.2013/vol11n6110.
Testo completoAbstract (sommario):
This paper explores the themes and criticisms raised in the film "Philomena" regarding the Irish order of nuns and their treatment of women and children. The film sheds light on the injustices committed by the nuns, such as forced adoptions and the oppression of unmarried mothers. It highlights the role of religion in shaping societal attitudes towards sexuality and the consequences faced by those who violated these moral standards. The paper discusses the film's portrayal of both compassionate and cruel nuns, questioning the credibility and morality of the entire Catholic order. It emphasizes the need for specificity when addressing the injustices committed by the nuns and acknowledges that not all nuns share the same behaviours or beliefs. Furthermore, the paper explores the role of journalism in uncovering these past injustices and the tension between the media and the secretive nature of the convent. Overall, "Philomena" serves as a timely reminder of the historical mistreatment and oppression endured by women and children in Catholic Ireland, calling for a re-evaluation of religious moral standards and the treatment of the vulnerable.
25
Hoch, Carolyn C., Charles F. Reynolds, David J. Kupfer, Patricia R. Houck, Susan R. Berman, and Jacqueline A. Stack. "The Superior Sleep of Healthy Elderly Nuns." International Journal of Aging and Human Development 25, no. 1 (July 1987): 1–9. http://dx.doi.org/10.2190/p1a2-k0x5-k27m-tj49.
Testo completoAbstract (sommario):
The nocturnal sleep structure of ten healthy elderly nuns was compared to that of ten healthy age-matched female controls. The nuns fell asleep more quickly and had less early morning awakening, as well as greater REM sleep time. These differences may reflect the more highly entrained life style of the nuns, including modest habitual sleep restriction (and thus accumulated sleep debt) of about one hour each night. The current findings, reviewed in relation to the sleep and aging literature, tend to support the concept that some of the effects of aging on sleep can be offset by attention to good “sleep hygiene,” including careful entrainment of sleep schedule and modest habitual sleep restriction. However, age-related decrements in slow-wave sleep and sleep maintenance were not significantly better in the nuns.
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Luddy, Maria, and Caitriona Clear. "Nuns and Society." Irish Review (1986-), no. 4 (1988): 133. http://dx.doi.org/10.2307/29735367.
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Kovitz, Kasper. "Nuns fret not…" ARTMargins 2, no. 2 (June 2013): 121–36. http://dx.doi.org/10.1162/artm_a_00054.
Testo completoAbstract (sommario):
Nun's Fret Not is a photomontage project that tells the story of a nun who, following an epiphany, embarks with her convent on becoming a “missionary artist” through a study-by-mail artist's course, and her subsequent disillusionment. A continuation of the work begun in icehouse in 2010, it re-contextualizes Kovitz's previous art work into a meta-narrative that examines recurrent themes in his art practice: artist and audience, success and obscurity, art market and art education, dominant cultures and subcultures. All characters in this project share the same face– the face of Litmus– an alter ego Kovitz made for his work based on an FBI shooting target. In the next installment of this project the nun will undergo a sex change and become a capitalist…
28
Starkey, David. "Nuns in Rome." Literary Imagination 17, no. 2 (November 12, 2011): 182. http://dx.doi.org/10.1093/litimag/imr131.
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McGouran, R. "The Kylemore nuns." BMJ 327, no. 7421 (October 25, 2003): 970. http://dx.doi.org/10.1136/bmj.327.7421.970.
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30
Bertler, Sarah. "Hardball for nuns." Nursing Administration Quarterly 19, no. 2 (1995): 35–40. http://dx.doi.org/10.1097/00006216-199501920-00008.
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31
villette, agnès. "Nuns at Work." Gastronomica 11, no. 2 (2011): 90–93. http://dx.doi.org/10.1525/gfc.2011.11.2.90.
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32
Capshaw, Ron. "Fun with Nuns." American Book Review 34, no. 2 (2013): 18. http://dx.doi.org/10.1353/abr.2013.0023.
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Rice, J. A. "Nuns behaving well." Early Music 42, no. 4 (October 7, 2014): 646–47. http://dx.doi.org/10.1093/em/cau112.
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34
Starkey, David. "Nuns in Rome." Literary Imagination 17, no. 2 (2015): 182. https://doi.org/10.1353/lim.2015.a943601.
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35
Wang, Ching-ning. "Living Vinaya in the United States: Emerging Female Monastic Sanghas in the West." Religions 10, no. 4 (April 4, 2019): 248. http://dx.doi.org/10.3390/rel10040248.
Testo completoAbstract (sommario):
From late January to early February 2018, the first Vinaya course in the Tibetan tradition offered in the United States to train Western nuns was held in Sravasti Abbey. Vinaya masters and senior nuns from Taiwan were invited to teach the Dharmaguptaka Vinaya, which has the longest lasting bhikṣuṇī (fully ordained nun) sangha lineage in the world. During this course, almost 60 nuns from five continents, representing three different traditional backgrounds lived and studied together. Using my ethnographic work to explore this Vinaya training event, I analyze the perceived needs that have spurred Western Buddhist practitioners to form a bhikṣuṇī sangha. I show how the event demonstrates the solid transmission of an Asian Vinaya lineage to the West. I also parallel this Vinaya training event in the West to the formation of the bhikṣuṇī sangha in China in the 4th and 5th centuries, suggesting that for Buddhism in a new land, there will be much more cooperation and sharing among Buddhist nuns from different Buddhist traditions than there are among monastics in Asia where different Buddhist traditions and schools have been well-established for centuries. This Vinaya training event points to the development of the bhikṣuṇī sangha in the West being neither traditionalist nor modernist, since nuns both respect lineages from Asia, and reforms the gender hierarchy practiced in Asian Buddhism. Nuns from different traditions cooperate with each other in order to allow Buddhism to flourish in the West.
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Zhong, Haoqin. "The Miraculous Narratives in The Biographies of Eminent Nuns and The Further Biographies of Eminent Nuns." Religions 14, no. 5 (April 23, 2023): 565. http://dx.doi.org/10.3390/rel14050565.
Testo completoAbstract (sommario):
This paper introduces miraculous narratives in The Biographies of Eminent Nuns (BQNZ) and The Further Biographies of Eminent Nuns (XBQNZ) and provides a comparative examination based on the relevant narratives in the above-mentioned collections and The Biographies of Eminent Monks (GSZ). First, this paper suggests that eminent nuns’ miracles in the BQNZ seem to be more limited than those of their male contemporaries in the GSZ, which might reflect their comparatively limited agency in social engagements. Furthermore, the BQNZ’s silence on the eminence of foreign nuns, in sharp contrast to the special attention afforded to foreign monks in the GSZ, might suggest androcentrism in both the Saṅgha and Chinese society. Second, the entries containing “intentionally performed miracles” in the BQNZ outnumber those in the XBQNZ in terms of the percentage of all entries and diversity. Moreover, in later records of the XBQNZ, most miracles are only related to death. This might point to the lower esteem that eminent nuns enjoyed during and after late imperial China, partly because of Buddhism’s development and social status. Alternatively, this might have resulted from special social circumstances. Finally, this paper suggests that the androcentric inclination of the male compilers of the BQNZ and XBQNZ, or the sources on which the two collections are based, might have undermined eminent nuns’ prominence in upholding and spreading Buddhism. Such an androcentric bias is reflected in their selective use and adaptation of the materials.
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Beribe, Yulia E. M., Juliana Marlin Y. Benu, and Indra Yohanes Kiling. "Meaning of the Mission to Serve Children with Special Needs by Nuns: A Narrative Review." Journal of Health and Behavioral Science 3, no. 1 (March 1, 2021): 94–106. http://dx.doi.org/10.35508/jhbs.v3i1.3745.
Testo completoAbstract (sommario):
This narrative review aims to discuss theories related to how nuns perceive meaning of their mission to serve children with special needs. Nun is a woman who offers herself and her life to God through the utterance of a promise/vows to carry out her mission through the ministry received from a tarekat / congregation in accordance with spirituality and the statutes of religious life. One of the nuns' missions is to serve children with special needs who have abnormalities or deviations from normal conditions in their growth and development, both psychologically, physically, socially, and emotionally, which hinder activities and interactions. Nuns serve children with special needs by seeking, nurturing, caring for, educating and living together, caring for, and meeting all the needs of children with special needs who are served as in the life of a family. Nuns interpret the duty of service to children with special needs in two complete dimensions, namely the vertical and horizontal dimensions. In addition, nuns interpret this service as a life calling from God so that it becomes a motivation for them to carry out their service duties and bring happiness.
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Chen, Ruifeng. "Four Chinese Buddhist Nuns’ Gender Anxiety in Their Colophons to the Da banniepan jing 大般涅槃經". Religions 14, № 4 (3 квітня 2023): 481. http://dx.doi.org/10.3390/rel14040481.
Testo completoAbstract (sommario):
Many scholars of Buddhism believe that Buddhists (particularly Mahāyāna Buddhists) regularly reproduce scriptures for merit in general, regardless of their content. However, by examining four Chinese Buddhist nuns’ colophons in manuscripts of the Da banniepan jing 大般涅槃經 (Scripture on the Great Extinction; Skt. Mahāparinirvāṇa-sūtra) (T no. 374) from around the sixth century with reference to its content, I argue that this scripture is significantly related to gender transformation and “female filth”. In this way, I suggest that these nuns could have deliberately commissioned this particular scripture due to their gender-based concerns. This study deepens our understanding of the reception of this scripture by Chinese Buddhist nuns by concentrating on the notion of gender, and it indicates that some nuns did not commission scriptures simply for merit without awareness of the scriptures’ content. This method of reading Buddhist texts as objects put into practice provides insight into the intellectual background of medieval Chinese Buddhist nuns, showing how they drew on their knowledge of Buddhist texts and financial resources to commission a specific scripture in order to negotiate more spiritual space.
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Cho, Eun-su. "Gender Conflicts in Contemporary Korean Buddhism." Religions 14, no. 2 (February 13, 2023): 242. http://dx.doi.org/10.3390/rel14020242.
Testo completoAbstract (sommario):
Scholars have observed that Korean Buddhist nuns have a relatively high social status compared to nuns of other Asian countries, much like their sisters in Taiwan. It is a source of great pride for many Korean bhikṣuṇīs that their community operates with a high degree of autonomy, bringing them to an almost equal standing with their male counterparts. However, this claim of equal status is challenged once the nuns step outside their own communities and into the hierarchical system of the Order, an institution dominated by male monastics. This paper aims to report on the gender disparity between male monastics and Buddhist women, both nuns and laywomen alike. I will first explore Korean Buddhist nuns’ experiences of gender discrimination imposed by the current institutional and cultural practices of the Buddhist Order, and their battles to challenge the legitimacy of this power structure. Next, I will introduce various episodes, including the Buddhist administration’s conflict with progressive women’s groups, to showcase the gender dynamics and current status of women in Korean Buddhism. Ultimately, my argument is that the conservatism and misogynism of traditional religion continue to influence Korean Buddhism today, despite societal efforts to heighten gender awareness and sensitivity.
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Heirman, Dr Ann. "Becoming a nun in the Dharmaguptaka tradition." Buddhist Studies Review 25, no. 2 (December 29, 2008): 174–93. http://dx.doi.org/10.1558/bsrv.v25i2.174.
Testo completoAbstract (sommario):
The present article discusses the two stages that, according to the vinaya texts, precede a full ordination of a woman candidate within the samgha: the stages of novice and of probationer. In the context of the present-day discussions on the position of nuns within the samgha, and on the (re)introduction of a nuns' ordination in lineages where today this is not fully accepted, the article focuses on the formal issues that in the Dharmaguptaka vinaya tradition precede the nuns' ordination and thus prepare the basis on which the full ordination was traditionally built.
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Kamuntavičienė, Vaida. "Klauzūros ir neturto problema Kauno bernardinių vienuolyne." XVIII amžiaus studijos T. 8: Lietuvos Didžioji Kunigaikštystė. Vyrai ir moterys, T. 8 (December 19, 2022): 290–307. http://dx.doi.org/10.33918/23516968-008014.
Testo completoAbstract (sommario):
The Issue of Enclosure and Poverty in the Convent of Bernardines in Kaunas The Council of Trent established that all convents had to adhere to strict enclosure. Western historiography notes that this Tridentine decree met with resistance in many countries and was only partially implemented. The article deals with the case of the Bernardine convent in Kaunas, which existed from the end of the sixteenth century until 1864. The Bernadine nuns of Kaunas followed the Rule of the Third Order of St Francis, which was adapted for the Bernardine monasteries of the Grand Duchy of Lithuania and printed in 1740. It placed great emphasis on enclosure, poverty, and communality and foresaw severe physical punishment for transgressions. In practical life, however, this did not stop the development of distinctive customs in the Bernardine convent of Kaunas. Occasional visitations (1767, 1781) or the nuns’ letters to the bishop showed that the convent was in violation of enclosure and poverty and that there was no fence separating the enclosed part of the nuns’ living quarters from the folwark. The Bernadine nuns of Kaunas had their own understanding of enclosure and poverty: they interacted with the servants (even male servants), maids, residents, and pupils, who lived on the territory of the convent. In this way, the nuns were not detached from the worldly affairs, but communality was endangered. Although enclosure was observed formally and the Bernadine nuns of Kaunas did not appear in public, only they knew what went on behind the high walls of the convent. The Church hierarchy tried to change this, but the results of the reforms were only partial and temporary. The Bernardine convent of Kaunas attracted women of all backgrounds, especially the relatives of the nuns; here they found shelter from various life situations and became involved in the spiritual life of the convent. On the other hand, they often distracted and divided the community, and the funds allocated for the nuns’ needs were used for their upkeep. Keywords: Kaunas, (Bernardine) convent of the Rule of the Third Order of St Francis, enclosure, poverty.
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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (September 13, 2022): 847. http://dx.doi.org/10.3390/rel13090847.
Testo completoAbstract (sommario):
In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted young female university students. Secondly, these so-called scholarly nuns come to Buddhist academies as students and eventually become instructors. These scholarly nuns elevate the standards of their Buddhist academies and use their original academic specializations to expand the educational curriculum of their school. The role of scholarly nuns in contemporary Taiwan exemplifies that Buddhism provides educational resources for women, as educational resources enhance women’s engagement in Buddhism.
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Swenson, Sara Ann, and H.N. Ho Family Foundation Dissertation Fellowship in Buddhist Studies Robert. "Feeling for Fate: Karma and the Senses in Buddhist Nuns' Ordination Narratives." Journal of Global Buddhism 21 (January 1, 2020): 71–86. https://doi.org/10.5281/zenodo.4030985.
Testo completoAbstract (sommario):
In Vietnam, the decision for young women to ordain as Mahayana Buddhist nuns is navigated through careful interpretations of feeling. Nuns state their decisions to "go forth" (đi tu) in youth were precipitated by feelings of peace and comfort in monasteries even before they understood Buddhist teachings. Such feelings are interpreted as indicators of past-life karmic bonds, which create "predestined affinities" in this life (nhân duyên). Youth determine pre-inclination for monasticism early in life by reading their bodily reactions to Buddhist spaces with or without adults' assistance. Nuns reclaim local cultural concepts of femininity by declaring that women have special capacities for discerning these predestined affinities and that they must assume unequal monastic rules because of their innate gendered nobility. This article nuances understandings of women's agency in global Buddhism by exploring how Vietnamese nuns interpret local concepts of the feminine body as resources for pursuing Buddhist ordination.
44
Classen, Albrecht. "Nuns’ Literacies in Medieval Europe: The Antwerp Dialogue, ed. Virginia Blanton, Veronica O’Mara, and Patricia Stoop. Medieval Women: Texts and Contexts, 28. Turnhout: Brepols, 2017, xlvi, 502 pp., 2 color plates, 21 fig., 1 map, 2 tables." Mediaevistik 32, no. 1 (January 1, 2020): 518–20. http://dx.doi.org/10.3726/med.2019.01.149.
Testo completoAbstract (sommario):
The papers collected in this volume were originally presented at a conference at the University of Antwerp in June 2013. It was the third in a series of scholarly meetings, two of which took place at the University of Hull (2011) and the University of Missouri-Kansas (2012). While much scholarly attention has already been paid to such famous nuns as Hildegard of Bingen or those in the convent of Helfta, the purpose here is to shed light on the vast number of medieval nuns who have not yet been the object of critical examination, especially in light of their learning, reading abilities, and their roles as authors. Any text produced in a monastery served, of course, very specific purposes, supporting the liturgy, meditation, spiritual learning, etc., so we cannot expect any secular material. The issue pursued here, however, is concerned with literacy by medieval nuns, and all three volumes would have to be consulted to get the full picture developed collectively by many different contributors. The first volume focused on nuns in northern England, especially England, Germany, the Low Countries, and Sweden. The second volume widened the geographic scope of investigation and deepened the analysis considerably, examining, for instance, how to identify nuns’ writing and artistic work reflecting theological issues.
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Lewandowska, Ada. "Zjawiska niecodzienne, klęski elementarne i przemarsze wojsk w Wielkopolsce w XVII i XVIII w. i ich wpływ na funkcjonowanie klasztoru benedyktynek w Poznaniu w świetle Kronik Benedyktynek Poznańskich." Saeculum Christianum 24 (September 10, 2018): 184–97. http://dx.doi.org/10.21697/sc.2017.24.18.
Testo completoAbstract (sommario):
The Monastery in Poznań was founded in 1607 by Magdalena Mortęska – the reformer of the Benedictine Order. By analysing the monastic cornicles, the author wanted to show the influence of extra-ordinary events in Greater Poland and Poznan in 17th and 18th Century onlife of enclosed nuns. The article describes what changed when people visited the monastery, what life of nuns looked like during epidemics, floods and other disasters that took place in Greater Poland. The influence of wars and quartering foreign armies in the city of Poznan on life of nuns in the Benedictine Monastery was also included.
46
Tringham, Nigel. "Polesworth abbey (Warwickshire) and the Marmion lord of Tamworth castle: using an Anglo-Saxon saint’s cult in the earlier twelfth century*." Historical Research 93, no. 260 (April 13, 2020): 205–26. http://dx.doi.org/10.1093/hisres/htaa009.
Testo completoAbstract (sommario):
Abstract A fifteenth-century manuscript gives an account of how a post-Conquest lord of Tamworth castle expelled nuns from nearby Polesworth (Warwickshire), later restoring them after he had been admonished in a dream by the nuns’ patron, St. Edith. The story can be tested against copies of twelfth-century charters, which show that the nuns were installed in Polesworth church anew by Robert Marmion (d. 1144), acting with his high-born wife Milisent. Political considerations were probably foremost in this process, and close ties with the royal family help to explain the convent’s association with the prestigious Continental Benedictine house at Cluny.
47
Ososko, Urszula. "Panny benedyktynki obrządków łacińskiego i ormiańskiego we Lwowie – ślady koegzystencji i wzajemnych relacji." Lehahayer 9 (December 19, 2022): 113–33. http://dx.doi.org/10.12797/lh.09.2022.09.05.
Testo completoAbstract (sommario):
BENEDICTINE NUNS OF THE LATIN AND ARMENIAN RITES IN LWÓW – THE TRACES OF COEXISTENCE AND MUTUAL RELATIONS
 The article analyses relations between two monasteries of the Benedictine nuns in Lwów – Latin and Armenian – from the 17th century to the 20th century. The source base includes here the archives of the Latin Benedictine nuns, taken away in 1946 from Lwów (since then: Lviv) and kept in their monastery in Krzeszów, Lower Silesia. The author demonstrated closeness and multiplicity of the relations, determined many episodes unknown by now and showed in new light some facts which have been already known.
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Pérez, Vidal Mercedes. ""The Corpus Christi Devotion: Gender, Liturgy and Authority among Dominican Nuns in Castile in the Middle Ages", Historical Reflections, Vol. 42, Issue 1, 2016, 35-47." Historical Reflections/Réflexions Historiques 42, no. 1 (February 3, 2024): 35–47. https://doi.org/10.3167/hrrh.2016.420104.
Testo completoAbstract (sommario):
Although well known in the case of Poor Clares or Cistercian nuns, the development of Corpus Christi devotion and liturgy in the Dominican nunneries has not been hitherto studied. This article analyzes these issues in the particular case of Dominican nuns in medieval Castile. The article discusses the role of these women in the development of devotional and liturgical performance, the artistic and architectonic consequences and peculiarities of the devotion of Corpus Christi, the changes in monastic spaces that resulted from it, and, finally, the use of Corpus Christi as a means of empowerment by some aristocratic nuns and foundresses
49
Park, Jeongeun. "Reshaping Gendered Boundaries: Buddhist Women’s Monastic Experience in Korean Buddhism." Religions 16, no. 2 (February 10, 2025): 214. https://doi.org/10.3390/rel16020214.
Testo completoAbstract (sommario):
During the Chosŏn period (1392–1910) and the colonial period (1910–1945), in Korean Buddhism, Buddhist monks’ and nuns’ monastic experiences were influenced not only by the existing social norms but also by the androcentric monastic regulations, such as the eight “heavy rules”. Despite the androcentric monastic rules and misogynist aspects of practice, Buddhist nuns invariably strived to increase their visibility in monastic communities and secure their position by adopting the existing social norms or customary law; in this way, they challenged male-centered monasticism. To examine Korean Buddhist nuns in the Chosŏn and the colonial periods, this study used secondary scholarship as well as primary sources, such as the story of Queen Chŏngsun, a colonial government document, and a related civil case, to present the various ways in which Buddhist nuns consolidated their position, including coopting the practice of property succession from a master-nun to a disciple-nun and receiving official recognition of the abbess position from the colonial government.
50
Radke, Gary M. "Nuns and Their Art: The Case of San Zaccaria in Renaissance Venice*." Renaissance Quarterly 54, no. 2 (2001): 430–59. http://dx.doi.org/10.2307/3176783.
Testo completoAbstract (sommario):
This article discusses the ways in which fifteenth-century nuns financed, shaped and used works of art and architecture at the Benedictine convent of San Zaccaria in Venice. Evidence from chronicles, account books, liturgical manuscripts, reports of visits to the convent, and inscriptions on the works of art themselves shows that the nuns viewed art within their convent extremely proprietarily. While they accepted subsidies from the civic government, indulgences from popes, privileges from Byzantine emperors, and donations from private patrons, the nuns paid close attention to the administration of commissions within the convent church and committed substantial funds to artistic projects, making them their own.