Relevant bibliographies by topics / Chastity in literature

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  2. Dissertations / Theses
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Academic literature on the topic 'Chastity in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Chastity in literature"

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K, Hemalatha. "Sangam literature showing about Veera Mangaiyar." International Research Journal of Tamil 3, no. 4 (October 30, 2021): 226–33. http://dx.doi.org/10.34256/irjt21427.

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Since ancient times, the Tamil community has given great value to women. It is said that in the Vedic period men had equal rights with women and husband and wife had equal rights in religious and social duties. The position of women during the Sangam period, similar to the Vedic period, was highly admirable. Women were considered to be of the highest character to household duties. Chastity is with loving virtues patience, morality, maintaining the heart, hospitality, circumference, etc., are the characteristics of the wife. The women of the sangam age considered Nanam better than the best life of all, that innocent chastity was better than that Nanam, and that their husband was life for wives. Women have maintained a good place of Nanam and chastity. She considered it is duty to give birth to the people and to be heroic. The purpose of this article is to express the heroic feelings of women in sangam literature.
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Levko, Oleksandr. "Axiological status of lexems CHASTE, CHASTITY, and VIRGINITY in Ukrainian media discourse." Actual issues of Ukrainian linguistics: theory and practice, no. 36 (2018): 60–75. http://dx.doi.org/10.17721/apultp.2018.36.60-75.

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The paper addresses the use of the words цнотливий, цнотливість and цнота in the Ukrainian political media discourse, with a particular focus on the evolution of the "chastity words" semantics in the Ukrainian language, based on social and political publications of the internet portals "Dzerkalo tyzhnja", "Ukrajinskyj Tyzhden", "Ukrajinska Pravda". The canon of Christian virtues, established in the Middle Ages, is no longer accepted unquestioningly by modern society, and thus it is not surprising to see an ambivalent attitude to certain religious ascetic virtues, e.g. chastity, humility, piety etc. It is revealed that evaluative semantics of the "chastity words" in the Ukrainian political media discourse varies for different reference groups such as "women", "men", "girls", "boys", "state", "politicians", "language", "literature", "art" and "cinema". When denoting female virtue, the "chastity words" have positive and neutral connotations. It is shown that chastity as a virtue of men and women is synonymous in the Ukrainian media discourse to modesty, decency, morality, honor, dignity and virtue. “Chaste" as a characteristic of an intimate contact indicates its tenderness and decency, which is positively assessed by the participants of communication in Ukrainian political media discourse. The use of the "chastity words" as an attribute of government and public institutions is conditioned by a cognitive metaphor, where the source domain is a woman or an intimate relationship. The language evaluation of the "chastity words" ranges from positive to extremely negative in the political media texts: in the latter case they acquire negative evaluative meanings "stagnation", "limitation", "ideological engagement," "conservatism," "lack of reform." Sometimes the "chastity words" acquire negative connotations when attributed to art, literature and cinema, actualizing the semes "lack of progress", "backwardness". In a literal sense, chastity as absence of excessive eroticism and moral debauchery in art and films is evaluated positively in the Ukrainian social and political media discourse.
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B, Ponni. "Depiction of the Structure of Chastity through Myth in Ethic Literature." International Research Journal of Tamil 4, no. 3 (June 26, 2022): 65–71. http://dx.doi.org/10.34256/irjt2239.

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From time to time some conceptualizations based on the collective unconscious of man have remained unchanged in the minds of human beings. Thus, the concept of chastity has been emphasized to the woman through mythology from the Sangam age to the present day. Accordingly, this study is based on the idea that the myths of Arundhati and Amirtham, which originated during the Sangam Maruviya period after the Sangam age, emphasize the chastity of a woman through the myths of Arundhati and Amirtham.
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K, Latha, and Shanmugavadivu N. "Chastity is being true to one’s word - Presenting the story of Vallalamakarajan." International Research Journal of Tamil 4, no. 1 (December 6, 2021): 25–31. http://dx.doi.org/10.34256/irjt2214.

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Devotional literature is not merely a literary work, but also an act of uplifting moral life and the religious beliefs of the people. When we look at devotional literature and religious thoughts, these are the best. Thus, in advancing the position of chastity, the story of Vallalamakarajan in Arunachala Purana confirms the singularity of the word efficiency while advancing the position of chastity. Chastity is here irrespective of male or female. It also breaks down the barriers of lower classes and the upper classes. If a word is to have its meaning, it is appropriate to combine the time frame in which it is spoken and the social setting. The word chastity presents us in a particularly significant position. It very well may be seen that the term has been utilized in the feeling of peculiarities since the hour of Sangam to the later to the later moral literary works
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야노 다카요시. "The Chastity on the Literature of Tokoku Kitamura." Journal of the society of Japanese Language and Literature, Japanology ll, no. 53 (May 2011): 331–52. http://dx.doi.org/10.21792/trijpn.2011..53.017.

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J, Chandrika. "Dimensions of Love and Chastity." International Research Journal of Tamil 4, S-8 (July 21, 2022): 210–16. http://dx.doi.org/10.34256/irjt22s830.

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From the Sangam period till today, the expressions of Kalavu and karpin have been circulating in different dimensions focusing on women. Even if it is stated that the gender discrimination presented by internal grammars is caused by corruption, it cannot be denied that the natural opposite sex drive of male and female occurs due to sexual stimulation. So, when the thalaivan and thalaivi who have made this level of education point their lives towards harmony and draft, a life called chastity is built there. When the Tamil literature that presented these things today absorb the western culture and travel, Kalau and Karpu are constructed in a different way. In the literature, there are many different ways of living in society is registered such as having sex in the same house without marrying as lovers, a woman who does not marry because of true love and living with two men, a woman falling in love with her kidnapper and having a relationship with him, a woman living with two men due to poverty, a woman marrying a man who had sex with her against her will, etc. We should not criticize the literature or the media as a reflection of society. But the question arises as to how appropriate the cultural change will be in this society which has been steeped in a patriarchal society for ages and still sees women as objects. In the context of the prevalence of sexual violence against women, such western cultural records only encourage them and do not tend to respect women. Therefore, without imposing the word 'Chastity' on women, it is important for men and women to maintain self-control and live faithfully to each other. Emphasizing this concept, this research paper has been written
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Moyer, Jessica Dvorak. "Agency and Strategy: Chastity Exemplars in an Early Qing Anthology." Journal of Chinese Literature and Culture 10, no. 1 (April 1, 2023): 195–220. http://dx.doi.org/10.1215/23290048-10362444.

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Abstract This article reads exemplary biographies of chaste widows and women who committed suicide to preserve their chastity in the 1656 Yuding Nei ze yanyi 御定内則衍義 (Imperially Commissioned Expanded Meaning of the “Inner Standards”) by Fu Yijian 傅以漸 (1609–1665, jinshi 1646). In this anthology commissioned by the Shunzhi emperor on behalf of his mother, Fu's commentary emphasizes both the agency of individual women and the mutual resonance of personal virtue and political order. He not only praises the exemplars' virtue but also their agency, intelligence, and strategy. He explicitly acknowledges the different factors that could make chastity more difficult and states that in some situations, multiple courses of action were possible. He comments both on his heroines' political ability and on the political importance of recognizing chastity. Finally, in a context where women's chastity was often linked to political loyalism to the fallen Ming, Fu uses these biographies in a very different way: he presents chastity exemplars of conquered dynasties as foils to the decadent society around them. His commentary is thus recognizably tailored to his audience's circumstances as Manchu and Mongolian imperial women and his own as a Chinese male scholar at the beginning of the Qing.
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Sadasivam, R. "Sanga Ilakiya Pen Manthargalil Thalaviyai Munvaithu." Shanlax International Journal of Tamil Research 7, no. 3 (January 1, 2023): 60–66. http://dx.doi.org/10.34293/tamil.v7i3.6090.

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In Sangam literature, the most important of the women is ‘Thalaivi’. She is known to be a co-worker with the ‘Thalaivan’ in a life of love and a person who excels in the life of chastity. The ‘Sevilithai’ and the ‘Natrai’ are overjoyed to know that her daughter is excelling in the family life. She is the one who stands and guides the leader in ‘kalavu’ and chastity as her best friend. The Sangam literature speaks a lot about this.
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N, Kalaimagal, and Ravichandran S. "Moral Literature in Tamil on the Qualities of Coyness and Chastity of Women." International Research Journal of Tamil 4, S-18 (December 8, 2022): 201–7. http://dx.doi.org/10.34256/irjt224s1826.

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A woman from birth to death lives her life for the welfare of others instead of living for herself. For such a woman in the ancient times, many titles such as a woman filled with fear, modesty bordering on ignorance, and Coyness have been assigned to such a woman. The restrictions that she has to travel throughout her life through the titles laid down in such a way are pointed out in a gentle and patriarchal way. In ancient period, women are forced in various ways to live a slave lifestyle. Those who deviate slightly from these restrictions are reprimanded as deviant. Since ancient times, the human society had the lofty idea that human beings should led a virtuous life. Such status is considered as a tool to destroy women's ability to assimilate her knowledge. Chastity and coyness are common to the human race, but society insists that it belongs only to the female clan and being with chastity and coyness will bring pride to women. This article examines chastity and coyness which are the two qualities among four types of qualities in moral literature.
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N, Malathi. "Tolkappiyam and levels of Chastity in Akananuru." International Research Journal of Tamil 4, no. 3 (June 15, 2022): 40–52. http://dx.doi.org/10.34256/irjt2236.

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Chastity is the state in which the love life of Tamils is centred and manifested. Chastity is to fully attain the state of mind of genuine love (Kalaviyal). Chastity is conducting the wedding ceremony (Karanam) with the knowledge of the whole world. Marriages are completed by tying the Mangal Sutra. Even after the lover's misconduct, in the state of women being still considered unworthy, a procedure called ‘Karanam’ is conducted publicly. Chastity sets in to illustrate the way the Man and Women conduct their lives and morality that is well established. Tolkappiyam completely embodies the lifestyles of the people and the personal ideas expressed in the Sangam literature in alliance with the cultural traditions of the people. Tolkaapiyar describes chastity in the form of the ritual itself. It is also called chastity when the parents give away their daughter to the groom; the parents of the groom receive her by a ritual confirmation ceremony. The woman remaining chaste when the man is away from home is said to be happening in the forest (Mullai Nilam). In the life of a lover, a ritual that is being chaste as ‘One man; one woman and one woman; one man’ and living together after marrying publicly is accepted universally.
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Dissertations / Theses on the topic "Chastity in literature"

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Miller, Nancy Weitz. "Rape and The Rhetoric of Female Chastity in English Renaissance Literature /." The Ohio State University, 1996. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487934589975906.

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Harris, Bernice. "Sexual engendering constructions of chastity and power in Marlowe and Shakespeare /." Access abstract and link to full text, 1993. http://0-wwwlib.umi.com.library.utulsa.edu/dissertations/fullcit/9318173.

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Smith, Kelsey Brooke. "Perilous Power: Chastity as Political Power in William Shakespeare's Measure for Measure and Margaret Cavendish's Assaulted and Pursued Chastity." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4127.

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William Shakespeare and Margaret Cavendish each published plays and poems focusing on the precarious implications and cultural enactments of female chastity in their time. Their lives and writing careers bookend a time when chastity's place in English politics, religion, and social life was perceived as crucial for women while also being challenged and radically redefined. This paper engages in period-specific definitions of virginity and chastity, and with modern scholarship on the same, to explore the historicity of chastity and how representations of self-enforced chastity create opportunities for female political power in certain fiction contexts. Through a comparison of the female protagonists of Measure for Measure and Assaulted and Pursued Chastity—Isabella and Travellia—I argue that both characters are able to assert and gain practical forms of power within their respective systems of government, and not just in spiritual or economic spheres.
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Upham, Arthur G. "Chastity, the Reformation context, and Spenser's Faerie Queene, book 3." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40457.

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This study examines the sixteenth-century English Reformation background of Spenser's Faerie Queene, Book 3. Recovering this material is not simply a matter of opening a Bible, for various groups in the period, both Catholic and Reformer, interpreted its passages differently. The Book's four primary female characters, Belphoebe, Florimell, Britomart and Amoret, embody different aspects of the virtue, and these come into sharper focus in the light of this background. After a general survey of previous discussions of this topic, Chapter 1 examines the virgin Belphoebe and attitudes about celibacy and virginity current in sixteenth-century England, finding that neither Catholic nor Reformer disparaged this state, although in practice they differed dramatically. Chapter 2, considering the plight of Florimell, shows how her actions demonstrate that her chastity is, as these Reformation writers urge, a matter of the mind and soul, the springs from which virtue and its opposites flow. Her quality derives from such inner conviction. Next, Chapter 3, looking at Britomart, shows that Reformation writers generally do not speak of human love, even in marriage, in a way that comes close to Spenser's poem. However, when they deal with spiritual love, the love the soul is to have for God, they describe it in terms which sound very like those of passionate romantic love. The final chapter brings the insights of the preceding essay to bear on the closing cantos and Amoret's distress. Seen against this background, while she may appear helpless, her mind, like Florimell's, is constant and firm; she remains chaste. Indeed, she prefers imprisonment and even death, to surrendering to her captor. Like both Belphoebe and Britomart, what underlies her behaviour is her prior love for her beloved, which is the basis of her chastity, just as the Reformation writers understand it. The perspective on Spenser's poem provided by this Reformation material gives rise to new insights into the text
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Oestreich, Kate Faber. "Fashioning Chastity: British Marriage Plots and the Tailoring of Desire, 1789-1928." The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1216224246.

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Lavoie, Chantel. "The province of the poetess: Chastity and the poetry of Pilkington, Barber and Grierson." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6890.

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This dissertation explores the poetry of three women included in Jonathan Swift's circle of friends in Dublin. The demands of chastity and related tensions for eighteenth-century women provide a context for the poems and reputations of Constantia Grierson, Laetitia Pilkington and Mary Barber. Chapter 1 provides personal histories and an overview of their relationships to Swift. Chapter 2 explores familial and gender issues alongside the problematic implications of appearing in print. The final chapter deals with the persona each poet created in order to realize her ambitions, and the dubious success with which publication was accomplished. Images of near-saint, coquette and righteous matron have informed speculation about Grierson, Pilkington, and Barber respectively, originating in Grierson's apparent lack of ambition. Pilkington's divorce and audacity in printing her memoirs, and Barber's emphasis that she wrote "to improve the minds of (her) children". Simplified versions of the lives of writing, women are a produce not only of (frequently misogynistic) misunderstandings; they also result from taking these poets at their word, believing the re-creations on the page.
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Lander, Johnson Bonnie. "Chastity on the early modern English stage, 1611-1649." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7a3235c9-13dd-44dd-9489-60ae42711203.

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‘Chastity on the Early Modern English Stage’ seeks to explain the relationship between tragicomedy’s brief and short-lived English popularity and the royal cult of chastity which spanned exactly the same historical time-frame. This study attempts to define a cultural movement which influenced the political, religious, social, intellectual, aesthetic, and medical fields in the first half of the seventeenth-century and argues that the narrative tropes which structured, and assisted the spread of, the post-Elizabethan cult of chastity were the same tropes governing the tragicomedies so popular in the period. The arguments made for tragicomedy are speculatively extended to all generic forms, with the intention of expanding an area of scholarship still dominated by formalist analysis. By focussing on narrative tropes and locating them within both fictional and non-fictional texts and in the presentation and discussion of significant events (from medical discoveries to liturgical arrangements and royal birthing rituals) this thesis aims to illustrate that the human and cosmic visions articulated by different dramatic genres were as relevant to early modern lives outside the theatre as they were to those within it. Genre is thus less a description of a text’s formal characteristics and more a set of truths governing certain human experiences both in texts and in life. Focussing on Shakespeare’s The Winter’s Tale, two plays by John Ford, Caroline court masques and birthing rituals, Milton’s A Maske and a number of non-professional performances (from the Earl of Castlehaven’s trial to William Harvey’s demonstration of the circulation of the blood), ‘Chastity on the Early Modern English Stage’ describes the four tropes of chastity and their place in tragicomic experience from the death of Elizabeth I to the beheading of Charles I. While Charles’s death and the closure of the theatres are crucial reasons for the abrupt end of the cult of chastity and tragicomedy, this thesis argues that cause must also be attributed to the efforts of pro-Parliamentary and Puritan writers who, throughout the 1630s and 1640s, sought to claim the tropes of chastity for their own rhetoric and cause. Their success resulted in a redefinition of chastity as masculine, individuated, Parliamentarian, Protestant, intellectual, civic and prosaic instead of Catholic, royal, spectacular, feminised, Marian, pietised, and theatrical.
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Saint, Paul T. "The magical mantle, the drinking horn and the chastity test : A study of a 'tale' in Arthurian Celtic literature." Thesis, University of Edinburgh, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384205.

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Pal, Nandinee. "The warrior and the rose : Spenser's iconography of chastity in The faerie queene." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74055.

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Orendorf, Jennifer Megan. "Architectural chastity belts : the window motif as instrument of discipline in fifteenth-century Italian conduct manuals and art." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0002906.

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Books on the topic "Chastity in literature"

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Berry, Philippa. Of chastity and power: Elizabethan literature and the unmarried queen. London: Routledge, 1989.

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Cheung, Kai Chong. The theme of chastity in Hau chʼiu chuan and parallel western fiction. Bern: P. Lang, 1994.

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Pirēmā, Irā. Kar̲pu, kalāccāram. Cen̲n̲ai: Tamil̲p Puttakālayam, 1998.

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Mark, DeVries, ed. True love waits. Nashville, Tenn: Broadman & Holman, 1997.

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Kasper, Christine. Von miesen Rittern und sündhaften Frauen und solchen die besser waren: Tugend- und Keuschheitsproben in der mittelalterlichen Literatur vornehmlich des deutschen Sprachraums. Göttingen: Kümmerle, 1995.

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Hawkins, Harriett. Measure for measure. Boston: Twayne Publishers, 1987.

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Wharton, T. F. Measure for measure. Atlantic Highlands, NJ: Humanities Press International, 1989.

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1943-, Wheeler Richard P., ed. Critical essays on Shakespeare's Measure for measure. New York: G.K. Hall, 1999.

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Seiden, Melvin. Measure for measure: Casuistry and artistry. Washington, D.C: Catholic University of America Press, 1990.

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Seiden, Melvin. Measure for measure: Casuistry and artistry. Washington, D.C: Catholic University of America Press, 1990.

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Book chapters on the topic "Chastity in literature"

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Chess, Simone. "Asexuality, Queer Chastity, and Adolescence in Early Modern Literature." In Queering Childhood in Early Modern English Drama and Culture, 31–55. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72769-1_2.

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Frye, Susan. "Of Chastity and Rape: Edmund Spenser Confronts Elizabeth I in The Faerie Queene." In Representing Rape in Medieval and Early Modern Literature, 353–79. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-10448-9_13.

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Carter, Sarah. "‘Chastity’s first martyr’: Lucrece." In Ovidian Myth and Sexual Deviance in Early Modern English Literature, 53–80. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230306073_3.

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"What Makes A Marriage: Consent Or Consummation In Twelfth-Century German Literature." In Chastity, 127–49. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004166714.i-211.19.

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Kennerley, David. "Instructing Women’s Voices in Conduct Literature." In Sounding Feminine, 29–52. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190097561.003.0002.

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This chapter explores the guidance regarding the use of the female voice that was a common feature of conduct literature in circulation in Britain between 1780 and 1850. Such works place a heavy emphasis on the restraint of the female voice, seeing it as an aural sign of a young woman’s modesty, diffidence, and chastity. Concomitantly, they characterised the technique, power, and skill displayed by many contemporary female singers’ voices (especially, but not exclusively, the professional singers of Italian opera) as signs of moral corruption and/or the neglect of feminine domestic and religious duties. However, this chapter stresses that this conduct literature was primarily written for a middle-class, evangelical readership. Consequently, it represents a particular perspective on the female voice, one that was certainly gathering steam in these years, but which was by no means universally dominant.
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Dugan, Holly. "Festering Lilies." In Literature and the Senses, 201–17. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192843777.003.0011.

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Abstract Lilies, especially white lilies (Lilium candidum), are complex visual and metaphoric symbols in the Renaissance. For medieval and early modern artists, white lilies signal purity. But lilies also decay rapidly, releasing a strong scent as they die. For poets like Ronsard and Shakespeare, the smell of ‘festering’ lilies provided them with a powerful metaphor about the unseen dangers of desire. The sensuous qualities of white lilies as symbols of both sexual purity and contamination helped to solidify cultural ideals of chastity, beauty, and whiteness as discernible phenomena. Reading the ecological and cultural history of lilies in the Renaissance against metaphors of beauty in Renaissance lyric poetry, especially Shakespeare’s sonnets, I argue that lilies function as eco-material signifiers of race and gender. Chaste and pure or mutable, spotted, and festering, lilies came to signify a powerful figuration of whiteness in the Renaissance, mobilized through metaphors of smell.
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"Passion And Chastity: Meng Chengshun And The Fall Of The Ming." In Text, Performance, and Gender in Chinese Literature and Music, 193–210. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004179066.i-468.41.

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Juárez-Almendros, Encarnación. "The Artifice of Syphilitic and Damaged Female Bodies in Literature." In Disabled Bodies in Early Modern Spanish Literature, 56–82. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940780.003.0003.

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This chapter examines the literary depiction of the broken and contaminated corporality of female prostitutes as illustrated in Francisco Delicado’s La Lozana andaluza [Portrait of Lozana: The Lusty Andalusian Woman] (1528), Miguel de Cervantes’s Casamiento engañoso [The Deceitful Marriage] (1613), La tía fingida [The pretended aunt], a novel attributed to Cervantes, and Francisco de Quevedo’s satiric poetry written in the first half of the seventeenth century. These works share a common representation of syphilis as a gendered metaphor of physical and moral decay that functions in opposition both to male embodiment and to the ideal of the integrity of the female body, expressed in the concept of virginity and chastity. Furthermore, they exemplify the development of the syphilitic trope through the century as well as the diverse solutions to taming alterity.
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Chatonnet, Françoise Briquel, and Muriel Debié. "The Solitaries." In The Syriac World, 61–82. Yale University Press, 2023. http://dx.doi.org/10.12987/yale/9780300253535.003.0003.

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This chapter discusses asceticism, an essential element of Syriac Christianity. Asceticism has left its mark on religious practice, literature, and ecclesiastical and social organization both in teaching and in written culture. The stories of solitaries who chose a life of poverty and chastity, both men and women, reflect a variety of ascetic practices. It was mostly in the monasteries where people learned to read and write, and mostly from among the monks that bishops and patriarchs were chosen—since, unlike priests, they had to be celibate—and consequently, it was mostly through monasteries that Syriac culture, both religious and profane, was written down and passed down to the present. Additionally, the chapter examines the motif of being strangers, which appears frequently in Syriac ascetic literature: just as Christ did not belong to the world, neither did ascetics.
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"What’s in a Blush? Constellating Aeneid 12.64–9 and Amores 2.5.33–40 in Spenser’s Legend of Chastity." In Imitative Series and Clusters from Classical to Early Modern Literature, 287–302. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110699593-017.

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