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Journal articles on the topic 'Beguinas'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Moran, Sarah Joan. "Women at Work: Governance and Financial Administration at the Court Beguinages of the Southern Low Countries in the Seventeenth and Eighteenth Centuries." Journal of Early Modern History 22, no. 1-2 (March 28, 2018): 67–95. http://dx.doi.org/10.1163/15700658-17-00010.

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Abstract From the thirteenth century through the nineteenth, the Court Beguinages, large semi-monastic communities for women called Beguines, were integral to urban life in the Catholic Low Countries. In the wake of the Dutch Revolt and reestablishment of Spanish rule in the Southern provinces from the mid-1580s, the Beguinages became increasingly aligned with the ideology of female monasticism, and particularly with the tradition of Mary and Martha: the mix of contemplative prayer and humble work that had traditionally been at the heart of tertiary convents and other active female congregations. While many Beguines did indeed make their livings from manual labor, the Beguinages also offered women of ambition unparalleled opportunities to take on leadership roles of great responsibility and authority. This essay examines the labor of Beguinage administration in the early modern period and situates the careers of Beguine leaders in their social and gendered contexts.

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2

Lopes Pereira, Ana Paula. "A Caridade fraterna ad status. O amor do próximo e a função salvadora e libertadora da beata nas vitae de Maria d’Oignies (1213) e de Ida de Nivelles (1231)." SIGNUM - Revista da ABREM 15, no. 2 (December 18, 2014): 148. http://dx.doi.org/10.21572/2177-7306.2014.v15.n2.08.

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As vitae das beguinas Maria d’Oignies e Ida de Nivelles, da primeira metade do século XIII, oferecem um vasto material de análise sobre o comportamento afetivo. A plenitude da graça divina experimentada pelas mulheres religiosas, a relação entre Caridade, conhecimento místico e a amizade espiritual, consideradas excepcionais pelos seus contemporâneos, são objeto de análise no relato hagiográfico. Os hagiógrafos buscando sistematizar um novo comportamento espiritual feminino, uma piedade laica e voluntária (o movimento beguinal), mas destinada ao controle eclesiástico, adaptam a exegese e o vocabulário da antropologia agostiniana e cisterciense que acentuam a participação da consciência individual na busca pela salvação. Empreendemos aqui uma análise das ações salvadoras das beatas ad status, ou seja, de acordo com a condição sociorreligiosa dos beneficiados laicos e eclesiásticos, através da luta contra os demônios, da exortação à confissão dos pecados, das orações e das lágrimas.

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3

OVERLAET, KIM. "Replacing the family? Beguinages in early modern western European cities: an analysis of the family networks of beguines living in Mechelen (1532–1591)." Continuity and Change 29, no. 3 (December 2014): 325–47. http://dx.doi.org/10.1017/s0268416014000265.

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ABSTRACTIn many early modern towns of the southern Low Countries, beguinages gave adult single women of all ages the possibility to lead a religious life of contemplation in a secure setting, retaining rights to their property and not having to take permanent vows. This paper re-examines the family networks of these women by means of a micro-study of the wills left by beguines who lived in the Great Beguinage of St Catherine in sixteenth-century Mechelen, a middle-sized city in the Low Countries. By doing so, this research seeks to add nuance to a historiography that has tended to consider beguinages as artificial families, presumably during a period associated with the increasing dominance of the nuclear family and the unravelling ties of extended family.

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4

Garibay, Guillermo J. Mañón. "Eckhart y la Espiritualidad de las Beguinas." Tópicos, Revista de Filosofía 24, no. 1 (November 28, 2013): 185. http://dx.doi.org/10.21555/top.v24i1.283.

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El propósito de este ensayo sobre Eckart consiste en demostrar cómo su pensamiento fue causado por su contacto con el grupo de las Beguinas después de su segundo magisterio en la Universidad de París. Con esto pretendo refutar que Eckart fue un maestro de la mística, no obstante que sus dos discípulos, Tauler y Souse, fueran místicos. Quiero establecer qué eventos históricos dieron lugar al interés de Eckhart por la mística.

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5

Carvalho, Rosângela Tenório de. "Movimentos de contraconduta: o caso das beguinas." Revista Interinstitucional Artes de Educar 6, no. 3 (September 22, 2020): 836–54. http://dx.doi.org/10.12957/riae.2020.54563.

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Este artigo analisa enunciados literários sobre mulheres que viveram no século XIII e estabeleceram formas de vida religiosa fora da estrutura da Igreja Católica no contexto das lutas antipastorais – as beguinas. O objetivo da análise é compreender como as lutas antipastorais dessas mulheres estão relacionadas a práticas conventuais que estão na gênese da pedagogia escolar. Sustentada nas noções de práticas disciplinares e práticas de contraconduta desenvolvidas por Michel Foucault e de literatura como uma narrativa sobre a vida examinamos enunciados sobre essas mulheres em um corpus de textos literários. A análise desenvolvida sugere que elementos dos modos de vida dessas mulheres foram recontextualizadas ao longo do tempo e incorporadas a pedagogia na modernidade.

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6

Howard, Evan B. "The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism." Religions 10, no. 9 (August 21, 2019): 491. http://dx.doi.org/10.3390/rel10090491.

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Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.

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7

Santonja, Pedro. "Mujeres religiosas: beatas y beguinas en la Edad Media. Textos satíricos y misóginos." Anales de la Universidad de Alicante. Historia Medieval, no. 14 (2007): 209–27. http://dx.doi.org/10.14198/medieval.2003-2006.14.08.

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8

Marin, Juan. "Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls." Harvard Theological Review 103, no. 1 (January 2010): 89–109. http://dx.doi.org/10.1017/s0017816009990320.

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In 1309 ecclesiastical leaders condemned as heresy Marguerite Porete's rejection of moral duty, her doctrine that “the annihilated soul is freed from the virtues.”1 They also condemned her book, the Mirror of Simple Souls, which includes doctrines associated decades earlier with a “new spirit” heresy spreading “blasphemies” such as that “a person can become God” because “a soul united to God is made divine.”2 In his study, The Heresy of the Free Spirit, Robert E. Lerner identifies these two doctrines of annihilation and deification as characteristic of the “free spirit” heresy condemned at the 1311 Council of Vienne. The council claimed that this heresy's sympathizers belonged to an “abominable sect of certain evil men known as beghards and some faithless women called beguines.”3 Lerner found that this group was composed of a disproportionate number of women, including Marguerite Porete. Many of the men were also involved with the group of pious laywomen known as beguines.4 Lerner shows that among those charged with heresy, many sympathized with a “ ‘free-spirit style’ of affective mysticism particularly congenial to thirteenth century religious women.”5 He suggests that beguines in particular radicalized affective spirituality into what he calls an “extreme mysticism.”6 Here I wish to follow Lerner's suggestion that we ought to search for the roots of Porete's doctrines among the beguines. I will argue that distinctive doctrines of annihilation and deification sprouted from a fertile beguine imagination, one that nourished Porete's own distinctive and influential ideas in the Mirror of Simple Souls.7 It is among the beguines that we find the first instance in Christianity of a women's community creating an original form of theological discourse.

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9

Mariani, Ceci Maria Costa Baptista, and Maria José Caldeira do Amaral. "A mística como crítica nas narrativas de mulheres medievais." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 86 (December 17, 2015): 85. http://dx.doi.org/10.19176/rct.v0i86.26041.

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O místico afirma a presença de Deus pela experiência que o alcança a partir de um processo de negação que possibilita a ele se libertar de todas as afirmações que pretendem enquadrar a Deus. Os textos místicos vão se constituir por narrativas de processos, caminhos, itinerários onde se fala do trabalho humano de busca desse Deus absolutamente transcendente que vindo a eles num encontro surpreendente, se revela muito maior do que seu pensamento é capaz de pensar e do que sua vontade é capaz de querer. Essa dialética que é fundamentalmente crítica - vai demonstrar a grande tradição mística que se desenvolve ao longo da história do cristianismo - faz ver o limite da condição humana e a impossibilidade que ela tem de abarcar o mistério inconcebível e “indisponível” que é Deus. Chama a atenção para a importância da humildade, virtude que é percebida como garantia de nobreza. Faz perceber que sem o reconhecimento da própria miséria não se abre espaço para a penetração de Deus. Essa crítica leva a uma grande liberdade e uma disposição livre ao amor. Entre os melhores testemunhos dessa vivência mística estão as narrativas de mulheres medievais, relatos apaixonados desse processo crítico de ascese para o encontro direto com Deus.Essa comunicação é um estudo, realizado através de metodologia bibliográfica e exploratória, sobre a potencialidade crítica da mística a partir das narrativas de mulheres medievais: Marguerite Porete e Mechthild de Magdeburg. Essas mulheres fazem parte do agrupamento espiritual das Beguinas. Movimento que se desenvolveu como alternativa de vida religiosa leiga na Renânia e Países Baixos. Marguerite Porete, mística e teóloga medieval, viveu entre a segunda metade do século XIII e início do século XIV. Procedente do Condado de Hainaut, cidade Valenciennes, região do Reno. A grande herança deixada por Marguerite Porete foi um livro, Le miroir de âmes simples e anéanties. Mechthild de Magdeburg, mística alemã, da Baixa Saxonia, nascida em 1210, entra na Beguinagem de Magdeburg em 1230. Desde criança é favorecida por revelações divinas e entre os anos 1250 e 1264, a conselho de seu diretor espiritual, escreve suas revelações, a obra que chega até nós com o seguinte título: Das fliebende Licht der Gottheit.

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10

SIMONS, W. "Beguines and Psalters." Ons Geestelijk Erf 65, no. 1 (March 1, 1991): 23–30. http://dx.doi.org/10.2143/oge.65.1.2017675.

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11

Hollywood, Amy M. "Begin the Beguines: A Review of Walter Simons' Cities of Ladies: Beguine Communities in the Medieval Low Countries, 1200-1565." Spiritus: A Journal of Christian Spirituality 4, no. 1 (2004): 91–97. http://dx.doi.org/10.1353/scs.2004.0010.

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12

Lorenzo Arribas, Josemi. "Gloria Fuertes. Empatía y radicalidad pacifista." Cuestiones de género: de la igualdad y la diferencia, no. 6 (December 15, 2011): 135. http://dx.doi.org/10.18002/cg.v0i6.3767.

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<p>Gloria Fuertes fue una mujer inapropiable. A su éxito televisivo como "poeta de los niños" se contrapone su desconocimiento como "poeta de adultos" y su falta de reivindicación por ideologías o movimientos que naturalmente debieran haberlo hecho (feminismo, antimilitarismo, lesbianismo...). Una de las constantes que animan su obra es su pacifismo radical, innegociable, y su obra constituye uno de los ejemplos más extensos de compromiso con la consecución de la paz y la denuncia de la violencia y quienes la promueven. Su empatía con las personas que sufren y su punto de vista situado la sitúan en una posición que hemos denominado de "beguina laica", aportando un enfoque original sobre la obra de esta gran poeta madrileña del siglo XX.</p><p>Gloria Fuertes was an inappropriable woman. Her TV success as "poet of children" is opposed by her ignorance as "poet of adults" and her lack of claim for ideologies or movements that naturally should have been done (feminism, antimilitarism, lesbianism...). One of the constants that cheer her work up is her radical pacifism, not negotiable, and her work constitutes one of the most extensive examples of compromise to the achievement of the peace and denunciation of the violence and those who promote it. Her empathy with those who suffer and her point of view placed place her in a position which we call "secular beguine", what contributes to an original approach about the work of this great Madrid poet of the twentieth Century.</p>

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13

Neel, Carol. "The Origins of the Beguines." Signs: Journal of Women in Culture and Society 14, no. 2 (January 1989): 321–41. http://dx.doi.org/10.1086/494512.

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14

MIR, ANITA. "FLUIDITY IN STILLNESS: A READING OF HADEWIJCH'S STROFISCHE GEDICHTEN/POEMS IN STANZAS." Traditio 73 (2018): 179–211. http://dx.doi.org/10.1017/tdo.2018.11.

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That women felt and men thought has long been the predominant lens through which medieval Christian writing has been analyzed. The work of the religious women vernacular theologians, or Beguines, who emerged across North Europe from the twelfth to the thirteenth centuries has therefore often been dismissed as affective mysticism. Recent scholarship has begun to re-appraise this work and re-evaluate its place within the Christian tradition. This paper looks at the work of Hadewijch, a thirteenth-century mystical poet from Brabant in the Netherlands who, though less well known than other Beguines such as Hildegaard of Bingen and Marguerite Porete, may, as John Arblaster and Paul Verdeyen argue, “rightly be called the greatest poetic genius in the Dutch language.” It is probable that her work was not widely known during her lifetime (not, that is, directly), but research is strengthening the argument that her theology was transmitted via the works of John of Ruusbroec. This paper will attend both to Hadewijch's poesy and her theology and ask what the dynamic structure in her verse — its shifts of perspective, gender perspective, and non-linear narrative — might lead us to grasp about her theology.

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15

Plevoets, Bie, and Shailja Patel. "Z33 Hasselt: Hortus Conclusus as a Model for an Urban Interior." Interiority 4, no. 1 (January 29, 2021): 79–94. http://dx.doi.org/10.7454/in.v4i1.108.

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This contribution reviews the recent renovation of Z33—House for Contemporary Art, Design and Architecture in Hasselt, Belgium—in the light of its unique implementation of different levels of interiority. The institute is housed in the former beguinage, a site with a rich and layered history and one of the few green public spaces in the city centre. The intervention by architect Francesca Torzo builds further on and strengthens the existing qualities of the site through a creative process of copying and improving. By doing so, she changed the overall appearance of the beguinage, strengthening its quality as an enclosed public space—an intimate yet collective hortus conclusus.

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16

Still, Julie. "Beguines in Outer Space, or, the Undergraduate Research Process." History Teacher 31, no. 1 (November 1997): 109. http://dx.doi.org/10.2307/494187.

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17

Classen, Albrecht. "Mary Harvey Doyno, The Lay Saint: Charity and Charismatic Authority in Medieval Italy, 1150–1350. Ithaca, NY, and London: Cornell University Press, 2019, 9 b/w ill." Mediaevistik 32, no. 1 (January 1, 2020): 511–12. http://dx.doi.org/10.3726/med.2019.01.145.

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While lay spirituality and even sanctity in Northern Europe found its common expression in beguines or beguards, in Humilitati or Flagellants during the late Middle Ages, in Italy a different phenomenon emerged since the twelfth century, with lay saints being recognized by the urban communities and even by the Church. Mary Harvey Doyno here presents a detailed discussion of the large number of those saints, whose vitae and legends she studies in a number of chapters, trying to establish a historical analysis explaining the development of this phenomenon.

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18

Levin-Epstein, Michael. "When They Begin the Beguine." Journal of Clinical Engineering 41, no. 1 (2016): 1. http://dx.doi.org/10.1097/jce.0000000000000138.

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19

Livingstone, Amy. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority." Medieval Feminist Forum 50, no. 1 (January 12, 2015): 163–65. http://dx.doi.org/10.17077/1536-8742.2001.

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20

Goodwin, E. "The Beguines of Medieval Paris: Gender, Patronage and Spiritual Authority." French History 29, no. 1 (March 1, 2015): 110–11. http://dx.doi.org/10.1093/fh/cru134.

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21

More, Alison. "The beguines of medieval Paris: gender, patronage, and spiritual authority." Journal of Gender Studies 24, no. 2 (January 30, 2015): 244–45. http://dx.doi.org/10.1080/09589236.2015.1005978.

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22

Overlaet, Kim. "The beguines of medieval Paris: Gender, patronage, and spiritual authority." European Review of History: Revue européenne d'histoire 24, no. 6 (June 2, 2017): 1014–16. http://dx.doi.org/10.1080/13507486.2017.1332830.

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23

Miller, Tanya Stabler. "What's in a name? Clerical representations of Parisian beguines (1200-1328)." Journal of Medieval History 33, no. 1 (March 2007): 60–86. http://dx.doi.org/10.1016/j.jmedhist.2007.01.005.

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24

Beattie, Blake. "Miller, Tanya StablerThe Beguines of Medieval Paris: Patronage, Gender, and Spiritual Authority." History: Reviews of New Books 44, no. 4 (May 4, 2016): 116–17. http://dx.doi.org/10.1080/03612759.2016.1102678.

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25

Lester, Anne E. "Tanya Stabler Miller.The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority." American Historical Review 120, no. 5 (December 2015): 1961–62. http://dx.doi.org/10.1093/ahr/120.5.1961.

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26

Deane, Jennifer Kolpacoff. "Did Beguines Have a Late-Medieval Crisis? Historical Models and Historiographical Martyrs." Early Modern Women: An Interdisciplinary Journal 8 (September 1, 2013): 275–88. http://dx.doi.org/10.1086/emw23617855.

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27

Pinho, Maria. "“Entre eternidade e tempo”: a imagética do vestuario em Hadewijch de Brabante (XIII)." De Medio Aevo 10, no. 2 (August 4, 2021): 339–53. http://dx.doi.org/10.5209/dmae.75671.

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Hadewijch de Brabante, beguina e mística do século XIII, oriunda dos Países Baixos, figura como uma imperiosa referência no pensamento religioso da Idade Média. De facto, o seu legado literário atesta-se como um marcante pilar na mística feminina medieval, verificando-se fecundo aos mais diversos níveis. O presente artigo tem por intento fundamental a análise da obra da autora flamenga segundo uma ótica muito própria: a da imagética do vestuário. Analisar-se-á o modo como a imagética do vestuário se articula enquanto elemento místico, e de forma a estabelecer-se como um verdadeiro diálogo entre materialidade e imaterialidade no decurso do caminho para Deus, instaurando uma expressão literária posicionada “entre eternidade e tempo”.

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28

Popova, O. V. "Stagel, E. (2019). Lives of the nuns of Töss. Ed. by M. Reutin. Moscow: Ladomir, Nauka. (In Russ.)." Voprosy literatury, no. 6 (December 28, 2020): 284–89. http://dx.doi.org/10.31425/0042-8795-2020-6-284-289.

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The book comprises manuscripts written by female mystics in Middle High German and Latin in the 1200s–1300s. The works are created in the genres of sister-books, revelations, Gnaden-vita (‘blessed lives’), and private epistles. In the comments to the collection, its translator and compiler examines various aspects of the origin and existence of medieval mysticism, reconstructing its historical and cultural context, and explores everyday behaviour and distinctive psychological traits of Dominican nuns and the Beguines. Based on the stylistic and verbal characteristics of the works, the scholar reveals the meaning of the metaphors employed and considers the utilized text-generation models and their connection with behavioural ones. This method appears highly relevant in the light of contemporary research into the performative character of medieval culture.

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29

Hinson, E. Glenn. "Book Review: Hadewijch: Writer–Beguine–Love Mystic." Review & Expositor 102, no. 3 (August 2005): 535–36. http://dx.doi.org/10.1177/003463730510200322.

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30

김정숙. "Beguine Women Mystics in the Thirteenth Century and Gender Mysticism: The Beguine Women's Movement and the Third Women Theologian as Beguine Women Mystics in the Light of the Feminist Perspective." THEOLOGICAL THOUGHT ll, no. 179 (December 2017): 155–95. http://dx.doi.org/10.35858/sinhak.2017..179.005.

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31

Graña Cid, María del Mar. "Beatas y comunidad cívica. Algunas claves interpretativas de la espiritualidad femenina urbana bajomedieval (Córdoba, siglos XIV-XV)." Anuario de Estudios Medievales 42, no. 2 (November 28, 2012): 697–725. http://dx.doi.org/10.3989/aem.2012.42.1.06.

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MIFSUD, STEPHEN. "Rediscovery and taxonomic analysis of Romulea melitensis (Iridaceae) from the Maltese islands." Phytotaxa 483, no. 3 (February 12, 2021): 229–43. http://dx.doi.org/10.11646/phytotaxa.483.3.3.

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The status of the Maltese endemic Romulea melitensis remained doubtful since its description by Beguinot in 1907, primarily because plants with the morphological characters as referred in the diagnosis have not been substantiated in situ. A sand crocus with the combination of a smallish, dark violet corolla with a yellow throat and perianth segments up to 1.5 mm wide have never been witnessed in the Maltese Islands. A detailed analysis of the protologue and the type of R. melitensis has resulted that when Beguinot examined the 30-year-old exsiccatae, two important characters were misinterpreted, leading to the current ambiguous status of R. melitensis. A detailed account accompanied by specific illustrations and tabulated datasets are given to address this taxonomic misconception. In effect, R. melitensis has wider tepals and the dark colour of the corolla referred in the protologue is exhibited only at the abaxial surface of the tepals in some individuals. Under this adjusted morphological approach, ten populations corresponding to R. melitensis have been found in the Maltese islands, three of which matching completely with the taxon’s lectotype. In addition, morphological, palynological and chorological studies on these populations strongly suggest that R. melitensis is a hybrid between R. columnae and R. variicolor - a Siculo-Maltese endemic species. An identification key to the species of Romulea occurring or reported in the past from the Maltese Islands is supplied in this work.

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33

BAEZA GARCÍA, Ricardo. "El Concepto de pobreza espiritual en la obra de Marguerite Porète y en el pensamiento tardío de Meister Eckhart / The Concept of Spiritual Poverty in Marguerite Porète's Work and in the Late Thought of Meister Eckhart." Revista Española de Filosofía Medieval 22 (January 1, 2015): 193. http://dx.doi.org/10.21071/refime.v22i.6220.

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As this article shows, the closeness between the work of the French Beguine and the late sermons in German by Meister Eckhart is perceptible. It is evident mainly through the analysis that both authors made of spiritual poverty. Nevertheless, the present work also reveals the fundamental differences that exist between the two mystics. Finally, it indicates the philosophical relevance of these two paradigmatic forms of mystical discourse.

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34

Farina, L. "Review: Agnes Blannbekin, Viennese Beguine: 'Life and Revelations'." English Historical Review 119, no. 484 (November 1, 2004): 1392–93. http://dx.doi.org/10.1093/ehr/119.484.1392.

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35

Newman, Barbara. "Agnes Blannbekin, Viennese Beguine: Life and Revelations (review)." Catholic Historical Review 89, no. 4 (2003): 763–64. http://dx.doi.org/10.1353/cat.2003.0225.

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36

Classen, Albrecht. "Claire Taylor Jones, Ruling the Spirit: Women, Liturgy, and Dominican Reform in Late Medieval Germany. The Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 2018, pp. viii, 224." Mediaevistik 31, no. 1 (January 1, 2018): 432. http://dx.doi.org/10.3726/med012018_432.

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The interaction between mystically inspired beguines and nuns on the one hand and the friars as their confessors, on the other, that is, the male authorities in the late Middle Ages, certainly requires careful assessment because many different factors come into play here. In her monograph, Claire Taylor Jones pursues a host of different aspects pertaining to this complex issue in order to gain a grasp of those female writers particularly in the female Dominican monasteries in the Southwest of Germany and their male colleagues, or spiritual confessors, especially Heinrich Seuse and Johannes Tauler. She draws heavily from the Nuremberg Dominican convent of St. Katherine’s library (15th century), but this actually depends on the various chapters included here. It becomes very clear, however, that the notion of women’s lack of Latin needs to be reviewed carefully considering that that library contained ca. 726 manuscripts, of which 161 were in Latin.

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Hillman, Jennifer. "Lay Female Devotional Lives in the Counter Reformation." Church History and Religious Culture 97, no. 3-4 (2017): 369–80. http://dx.doi.org/10.1163/18712428-09703005.

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In 1563, the Catholic Church responded to the Protestant challenge to the religious life as the most holy feminine state with the maxim aut maritus aut murus (wife or wall). The navigation of that dictum by early modern women across Catholic Europe has arguably been one of the dominant themes in the scholarship over the last thirty years. Certainly, there had always been the opportunity for women to lead a religious life outside of marriage and the cloister as beatas, tertiaries and beguines. Yet it was after the Council of Trent (1545–1563) that women had to renegotiate a space in the world in which they could lead spiritually-fulfilling devotional lives. If this was one unintended legacy of 1517, then the quincentenary of the Reformation seems a timely moment to reflect on new directions in the now burgeoning historiography on lay women in Counter-Reformation Europe.

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Hill, Edwin. "Making claims on echoes: Dranem, Cole Porter and the biguine between the Antilles, France and the US." Popular Music 33, no. 3 (August 28, 2014): 492–508. http://dx.doi.org/10.1017/s0261143014000610.

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AbstractThis paper considers the ways in which the biguine (or ‘beguine’) circulated as a French West Indian musical genre and as a signifier for colonial and island exoticism in non-biguine musical genres during the early to mid-20th century. I begin by suggesting the ways in which the colonial and transnational conditions of its performance have left a history of ideological tensions within popular and academic discussions about the biguine. I then suggest some of the specific ways in which the biguine's circulation functioned in the context of the interwar years and resonated with the discourse and dynamics of ‘Jazz Age Paris’, negrophilia and le tumulte noir. Finally, I offer a close reading of the ways in which French comedian-singer Dranem's ‘La Biguine’ and Cole Porter's ‘Begin the Beguine’ playfully represent the genre in French chanson coloniale and popular song. Rather than viewing the biguine's conditions of performance, or the re-appropriation of the biguine in name only, as the equivalent of the complete musical colonisation and erasure of the genre, I propose that we extend biguine discussion beyond its empirical musicological elements, and lay claim on the echoes of biguine discourse as they resonate through other genres.

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Blumenfeld-Kosinski, Renate. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority by Tanya Stabler Miller." Catholic Historical Review 100, no. 4 (2014): 816–18. http://dx.doi.org/10.1353/cat.2014.0206.

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Troup, Kathleen. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority by Tanya Stabler Miller." Parergon 33, no. 1 (2016): 231–32. http://dx.doi.org/10.1353/pgn.2016.0034.

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Ritchey, Sara. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority, by Tanya Stabler Miller." Women's Studies 44, no. 5 (July 4, 2015): 707–12. http://dx.doi.org/10.1080/00497878.2015.1038162.

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Sarangi, Jaydeep. "Metaphors of Conquest: Towards the Aesthetics of Dalit Feminism through Select Texts and Contexts." Contemporary Voice of Dalit 10, no. 1 (January 17, 2018): 77–83. http://dx.doi.org/10.1177/2455328x17745173.

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One of the aims of writing dalit literature in India has been to reveal to the readers the injustice, oppression, helplessness and struggles of many of the disadvantaged populations under the social machine of stratification in India. Caste politics in India is unique and culture specific. Dalit feminism is unique in Indian context. The stratified Indian society beguiles the dalit women to the whirlpool of social oppression and exploitation. It is against any sort of class distinction. Conceiving the ideology of Dr B. R. Ambedkar: ‘Educate, agitate, organize’ dalit women write back.

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Scott, Amanda L. "Seroras and Local Religious Life in the Basque Country and Navarre, 1550–1769." Church History 85, no. 1 (February 29, 2016): 40–64. http://dx.doi.org/10.1017/s0009640715001341.

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In the early modern period, Basque women who could not or did not want to follow the traditional paths of monasticism or secular marriage had a third option. They could become seroras, or celibate laywomen licensed by the diocese and entrusted with caring for a shrine or parish church. Seroras enjoyed significant social prestige and their work was competitively remunerated by the local community; yet despite their central place in the local religious life of the early modern Basque Country and Navarre, the seroras have attracted almost no historical study. The purpose of this article is twofold: first, it summarizes the social and spiritual context that allowed for women to experiment with the more unorthodox religious vocations like that of the seroras; and secondly, it draws from extensive primary documentation concerning the seroras in order to outline the main features of the vocation, by extension differentiating them from better-known categories of the semi-religious life such as the beguines, Castilian beatas, or Italian tertiaries.

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Amling, J. W., G. J. Keever, J. R. Kessler, and D. J. Eakes. "Benzyladenine (BA) Promotes Ramet Formation in Hemerocallis." Journal of Environmental Horticulture 25, no. 1 (March 1, 2007): 9–12. http://dx.doi.org/10.24266/0738-2898-25.1.9.

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Abstract In 2000 and 2004, cultivars of Hemerocallis were treated with foliar applications of 2500 or 5000 ppm benzyladenine (BA) for 1, 2, 3, 4 or 5 consecutive weeks. In both years, BA increased ramet production of all cultivars although treatment response was cultivar dependent. In 2000, an increasing number of BA applications resulted in ‘Lavinia Love’ and ‘Beguine’ forming 1.6 to 3.2 and 0.7 to 1.1 more ramets, respectively, than control plants at 9 weeks after initial treatment (WAT), regardless of concentration. Increasing BA concentration increased ramet formation by up to one ramet in ‘Beguine’ and up to 3 ramets in ‘Lavinia Love’ at 9 WAT, regardless of the number of applications. At 9 WAT in 2004, increasing weekly applications of BA increased ramet formation in ‘Dainty Deb’ from a mean of 1.3 ramets with one application to a mean of 3.0 ramets with five applications, and in ‘Sarah Sikes hybrid’ from 0.5 ramets with one application to 2.1 ramets with five applications, regardless of concentration. Compared to control plants, ‘Dainty Deb’ increased ramet production by 1.9 ramets and 2.3 ramets at 9 WAT in 2004 when treated with 2500 ppm and 5000 ppm BA, respectively, regardless of the number of applications. Compared to untreated controls, ‘Sarah Sikes hybrid’ formed 1.1 and 1.3 more ramets when treated with 2500 ppm and 5000 ppm BA, respectively.

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Bellitto, Christopher M., Philippine Porcellet, Kathleen Garay, and Madeleine Jeay. "The Life of Saint Douceline, a Beguine of Provence." Sixteenth Century Journal 34, no. 3 (October 1, 2003): 811. http://dx.doi.org/10.2307/20061551.

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Cooper, Steven H. "Begin the Beguine: Relational Theory and the Pluralistic Third." Psychoanalytic Dialogues 17, no. 2 (June 13, 2007): 247–71. http://dx.doi.org/10.1080/10481880701347025.

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Bowie, Fiona. "Self-Transcendence and the Group: The Attitude to Life of Thirteenth and Fourteenth Century Beguines." New Blackfriars 73, no. 866 (December 1992): 584–98. http://dx.doi.org/10.1111/j.1741-2005.1992.tb07279.x.

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WANAT, MAREK, and JACQUES POUSSEREAU. "Mascarapion, a new genus of the Apioninae (Coleoptera, Curculionoidea) from the Mascarene Islands." Zootaxa 4615, no. 2 (June 13, 2019): 343. http://dx.doi.org/10.11646/zootaxa.4615.2.6.

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A new genus, Mascarapion, is erected, endemic to the Mascarene Archipelago. Three species are included as new combinations: M. mauritii (Beguin-Billecocq, 1905), M. roudieri (Richard, 1957) and M. richardi (Alonso-Zarazaga, 1983). Mascarapion richardi is given a new status of distinct species, its morphological differences from M. roudieri are described. The problematic placement of the new genus in existing apionine tribes is discussed.

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Alonso-Zarazaga, M. A., and M. Wanat. "Rhinapion Beguin-Billecocq, 1905 (Insecta, Coleoptera): proposed conservation." Bulletin of zoological nomenclature. 48 (1991): 135–36. http://dx.doi.org/10.5962/bhl.part.696.

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Newman, Barbara Florence. "The Life of Saint Douceline, a Beguine of Provence (review)." Catholic Historical Review 88, no. 3 (2002): 583–84. http://dx.doi.org/10.1353/cat.2002.0150.

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