Journal articles: 'Cult of True Womanhood'

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Broude, Norma. "Mary Cassatt: Modern Woman or the Cult of True Womanhood?" Woman's Art Journal 21, no. 2 (2000): 36. http://dx.doi.org/10.2307/1358749.

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Dickerson, Glenda. "The Cult of True Womanhood: Toward a Womanist Attitude in African-American Theatre." Theatre Journal 40, no. 2 (May 1988): 178. http://dx.doi.org/10.2307/3207655.

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Hurner, Sheryl. "Discursive Identity Formation of Suffrage Women: Reframing the “Cult of True Womanhood” Through Song." Western Journal of Communication 70, no. 3 (September 2006): 234–60. http://dx.doi.org/10.1080/10570310600843512.

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Kaspirek, Maria. "The Home and the Asylum. Antebellum Representations of True Womanhood in Nathaniel Hawthorne’s The House of Seven Gables." Kultura Popularna 4, no. 54 (May 7, 2018): 6–15. http://dx.doi.org/10.5604/01.3001.0011.6714.

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This paper presents an analysis of Nathaniel Hawthorne’s novels The Scarlet Letter and The House of Seven Gables regarding his depiction of the nineteenth-century ideals of femininity: the cult of true womanhood and domesticity. Drawing primarily on original material, it will be shown that emerging nineteenth-century psychiatry – asylum medicine – has strongly corroborated American ideals of femininity and their presumably restorative influence in cases of mental derangement. Hawthorne’s portrayals of women and madmen negotiate antebellum concepts of femininity and psychiatry, juxtapose the asylum against the home, and emphasize the author’s embeddedness in nineteenth-century medico-psychological theories.

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Buchanan, NiCole T., Isis H. Settles, and Krystle C. Woods. "Comparing Sexual Harassment Subtypes Among Black and White Women by Military Rank: Double Jeopardy, the Jezebel, and the Cult of True Womanhood." Psychology of Women Quarterly 32, no. 4 (December 2008): 347–61. http://dx.doi.org/10.1111/j.1471-6402.2008.00450.x.

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Drawing upon feminist analyses of double jeopardy and the cult of true womanhood, we examine race, rank, sexual harassment frequency, and psychological distress for Black and White female military personnel ( N = 7,714). Results indicated that White women reported more overall sexual harassment, gender harassment, and crude behavior, whereas Black women reported more unwanted sexual attention and sexual coercion; enlisted women reported higher rates of each subtype than officers. Black enlistees reported more sexual coercion than White enlistees, and enlistees reported more than officers, but there were no racial differences across officers. Black women reported more psychological distress following gender harassment than White women, and enlisted women reported more distress following gender harassment, unwanted sexual attention, and sexual coercion than officers. Although Black officers were less distressed at low levels of sexual coercion, as coercion became more frequent, their distress increased significantly, and at high levels, all groups were similarly distressed.

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Peters, Janelle. "Lot's Wife in the Novels of Mary Anne Sadlier." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 185–204. http://dx.doi.org/10.1558/post.v5i2.185.

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The biblical figure of Lot’s wife in the novels of Mary Anne Sadlier functions typologically, assigning the role of Lot’s wife to both men and women. This essay explores how such an interpretative move functioned to reverse the charges leveled against Catholic men by muscular Christianity and Catholic women by the Protestant Cult of True Womanhood. Sadlier’s audience was the burgeoning Irish American immigrant community, but the ethnically porous character of Sadlier’s sources of inspiration for that community might be attested by her family’s Catholic catechetical publishing company’s reprint of Cardinal Wiseman’s Fabiola in the United States a mere two years after its initial publication in Britain and by her numerous translations from the French. The choice of a typological figure with a widely acknowledged perceived historical basis helped Sadlier to navigate between progressive and conservative Catholic biblical interpretation contemporary to her writing. Typology also facilitated Sadlier’s participation in the Catholic polemics against anti-Catholic, nativist literature by assimilating a negative biblical exemplar to biblically devoted Protestants.

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Rupp, Leila J. "Women's History in the New Millennium: A Retrospective Analysis of Barbara Welter's "The Cult of True Womanhood, 1820-1860"." Journal of Women's History 14, no. 1 (2002): 149. http://dx.doi.org/10.1353/jowh.2002.0030.

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Suharyati, Henny. "Moral and Manners of Flappers (New Woman) in F. Scott Fitzgerald Works." JHSS (JOURNAL OF HUMANITIES AND SOCIAL STUDIES) 2, no. 1 (August 28, 2018): 47–50. http://dx.doi.org/10.33751/jhss.v2i1.822.

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Flapper's phenomenon appeared in the 1920s in line with the feminist achievement on women's suffrage. Industrialism opened the possibility for vistas of young American generations at that time to undergo a good member of changes both in moral and manners. The characteristics of flappers are reflected in literary works by Fitzgerald, an American famous novelist. In achieving the objective of this research, a qualitative method is applied by the way of library research - collecting data from both primary and secondary sources. The former, This Side of Paradise (1919), a novel telling about the young generation, The Great Gatsby (1925) and Tender is The Night, both describing the maturity of the flappers. The outcome of the research proves that there is a similarity, in moral and manners, between the flappers in Fitzgerald's fictions and those in reality during the 1920s. The new values differed from the old ones which were maintained by the cult of true womanhood, especially in concern with those young generations performances, manners, and morals. The media encouraged the development of the new values. There is also a sense of paradox: on one hand Fitzgerald implicitly tended to spread out the moral and manners of flappers, but on the other hand, he criticizes them.

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DOMÍNGUEZ-RUÉ, EMMA. "Madwomen in the Drawing-Room: Female Invalidism in Ellen Glasgow's Gothic Stories." Journal of American Studies 38, no. 3 (December 2004): 425–38. http://dx.doi.org/10.1017/s0021875804008722.

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“Definitions belong to the definers, not the defined.” Toni Morrison, Beloved.Freud's psychoanalytic theories of fear of castration and penis-envy transformed woman into not-man, thus defining her as “other” and “lacking.” His studies also gave a sexual component to relationships among women, marking them as potentially lesbian and hence deviant. Medical men of Victorian England and America consciously or unconsciously helped to justify gender roles and women's seclusion in the domestic on the grounds that their specific physiology made them slaves of their reproductive system. As women's ovaries presumably controlled their lives and their behavior, genitals determined social roles, and doctors urged mothers to remind their daughters that any deviation from their “natural” and legitimate functions as wives and mothers could ruin their health forever. The cult of True Womanhood conveniently idealized maternity and defined the virtues of obedience, piety, and passivity as essentially feminine, while it condemned the desire for an education or the practice of birth control as unnatural and dangerous to women and to the whole of society. In the last decades of the nineteenth century, hysteria became the most fashionable of the so-called “female maladies” among middle- and upper-class women, a fact that illustrates how physicians failed to dissociate scientific evidence from social views of the period. Victorian psychologists and gynecologists mimicked contemporary male attitudes, which sanctioned the doctrine of separate spheres, while affectionate bonds between women were regarded with suspicion, as they could lead to homosexuality.

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Chatraporn, Surapeepan. "From Whore to Heroine: Deconstructing the Myth of the Fallen Woman and Redefining Female Sexuality in Contemporary Popular Fiction." MANUSYA 11, no. 2 (2008): 24–37. http://dx.doi.org/10.1163/26659077-01102002.

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The fallen woman, long existent in patriarchal discourse and intensified by Victorian sexual ethics, succumbs to seduction or sensual desires, suffers social condemnation and ostracism, and eventually dies, either repentantly or shamelessly. The questions of female sexuality and feminine virtues are dealt with in The Great Gatsby, Daisy Miller and The Awakening. Daisy Buchanan, Jordan, and Myrtle, all three sexually transgressive women, are punished, with Myrtle, the most sexually aggressive, being subjected to an outrageous death penalty. Daisy Miller, upon engaging in acts of self-presentation and female appropriation of male space, undergoes social disapprobation and dies an untimely death. Edna, though boldly adopting a single sexual standard for both men and women and awakening to life’s independence and sexual freedom, eventually realizes there is no space for her and submerges herself in the ocean. In contrast, the recent contemporary narrative pattern deconstructs the myth of the fallen woman and allows the fallen woman to live and prosper. The fallen woman, traditionally a secondary character who is considered a threat to the virtuous heroine, has emerged as a major or central character with a revolutionary power that both conquers and heals. Like Water for Chocolate, Chocolat and Fried Green Tomatoes at the Whistle Stop Café acknowledge female mobility and sexual freedom and appropriate a space hitherto denied to fallen women. Eva Bates and Gertrudis, satiating female sexual desires and representing eroticized female bodies, overturn the traditional narrative of falling and dying by becoming competent and worthy members of society. Tita and Vianne are central heroines who challenge the cult of true womanhood, embody the sexualized New Woman and display strength and personal power, making them pillars of their communities.

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Beggs, Margo L. "(Un)Dress in Southworth & Hawes’ Daguerreotype Portraits: Clytie, Proserpine, and Antebellum Boston Women." Fashion Studies 2, no. 1 (2019): 1–30. http://dx.doi.org/10.38055/fs020111.

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Young America: The Daguerreotypes of Southworth & Hawes (2005) is a monumental exhibition catalogue showcasing the work of Albert Sands Southworth and Josiah Johnson Hawes. Together the partners established a renowned daguerreotype studio in mid-nineteenth-century Boston that catered to the city’s bourgeoisie. This paper seeks to unravel the mystery of dozens of daguerreotypes found in Young America, in which elite Boston women appear to be nearly nude. The unidentified women stand in stark contrast to the carefully concealed bodies of Southworth & Hawes’ other female subjects. Why would they expose themselves in such a manner before the camera’s lens? This paper attributes the women’s state of (un)dress to their deliberate emulation of two sculptures in the classical tradition: Clytie, a marble bust dating to antiquity, and Proserpine, a mid-nineteenth-century marble bust by American neoclassical sculptor Hiram Powers. This argument first reveals how a general “classical statue” aesthetic prevailed for women’s deportment in antebellum America, then demonstrates that the busts of Clytie and Proserpine had special significance as icons of white, elite female beauty in the period. Next, this paper makes the case that Southworth & Hawes devised a special style of photography deriving from their own daguerreotypes of the two statues, in which the women’s off-shoulder drapery was deliberately obscured allowing their female clientele to pose in the guise of these famous statues. The paper concludes by arguing that the women shown in these images could pose in this style without contravening societal norms, as these mythological figures were construed by women and men in the period to reflect the central precepts of the mid-nineteenth-century “Cult of True Womanhood.” Moreover, the busts offered sartorial models that reinforced standards of female dress as they related to class and privilege. By baring their flawless, white skin, however, the women positioned themselves at the crux of contentious beliefs about race in a deeply divided nation prior to the American Civil War.

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12

Roberts, Mary Louise. "True Womanhood Revisited." Journal of Women's History 14, no. 1 (2002): 150–55. http://dx.doi.org/10.1353/jowh.2002.0025.

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SHAW, JANE. "Women, Gender and Ecclesiastical History." Journal of Ecclesiastical History 55, no. 1 (January 2004): 102–17. http://dx.doi.org/10.1017/s0022046903007280.

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Outrageous women, outrageous god. Women in the first two generations of Christianity. By Ross Saunders. Pp. x+182. Alexandria, NSW: E. J. Dwyer, 1996. $10 (paper). 0 85574 278 XMontanism. Gender, authority and the new prophecy. By Christine Trevett. Pp. xiv+299. Cambridge: Cambridge University Press, 1996. £37.50. 0 521 41182 3God's Englishwomen. Seventeenth-century radical sectarian writing and feminist criticism. By Hilary Hinds. Pp. vii+264. Manchester–New York: Manchester University Press, 1996. £35 (cloth), £14.99 (paper). 0 7190 4886 9; 0 7190 4887 7Women and religion in medieval and Renaissance Italy. Edited by Daniel Bornstein and Roberto Rusconi, translated by Margery J. Schneider. (Women in Culture and Society.) Pp. x+334 incl. 11 figs. Chicago–London: The University of Chicago Press, 1996. (first publ. as Mistiche e devote nell'Italia tardomedievale, Liguori Editore, 1992). £39.95 ($50) (cloth), £13.50 ($16.95) (paper). 0 226 06637 1; 0 226 06639 8The virgin and the bride. Idealized womanhood in late antiquity. By Kate Cooper. Pp. xii+180. Cambridge, Mass.–London: Harvard University Press, 1996. £24.95. 0 674 93949 2St Augustine on marriage and sexuality. Edited by Elizabeth A. Clark. (Selections from the Fathers of the Church, 1.) Pp. xi+112. Washington, DC: The Catholic University of America Press, 1996. £23.95 (cloth), £11.50 (paper). 0 8132 0866 1; 0 8132 0867 XGender, sex and subordination in England, 1500–1800. By Anthony Fletcher. Pp. xxii+442+40 plates. New Haven–London: Yale University Press, 1995. £25. 0 300 06531 0Empress and handmaid. On nature and gender in the cult of the Virgin Mary. By Sarah Jane Boss. Pp. x+253+9 plates. London–New York: Cassell, 2000. £45 (cloth), £19.99 (paper). 0 304 33926 1; 0 304 70781 3‘You have stept out of your place’. A history of women and religion in America. By Susan Hill Lindley. Pp. xi+500. Louisville, KY: Westminster/John Knox Press, 1996. $35. 0 664 22081 9The position of women within Christianity might well be described as paradoxical. The range of practices in the early Church with regard to women, leadership and ministry indicates that this was the case from the beginning, and the legacy of conflicting biblical texts about the role of women – Galatians. iii. 28 versus 1 Corinthians xi. 3 and Ephesians v. 22–3 for example – has, perhaps, made that paradoxical position inevitable ever since. It might be argued, then, that the history of Christianity illustrates the working out of that paradox, as women have sought to rediscover or remain true to what they have seen as a strand of radically egalitarian origins for Christianity which has been subsumed by the dominant patriarchal structure and ideology of the Church. The tension of this paradox has been played out when women have struggled to act upon that thread of egalitarianism and yet remain within Churches that have been (and, it could be argued, remain) ‘patriarchally’ structured.

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Guy, Donna J. "True Womanhood in Latin America." Journal of Women's History 14, no. 1 (2002): 170–73. http://dx.doi.org/10.1353/jowh.2002.0019.

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Handau, Megan, and Evelyn M. Simien. "The Cult of First Ladyhood: Controlling Images of White Womanhood in the Role of the First Lady." Politics & Gender 15, no. 03 (July 26, 2019): 484–513. http://dx.doi.org/10.1017/s1743923x19000333.

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AbstractIn recent decades, scholars have begun to analyze the role of the first lady in American society. Though the relationship between gender ideologies and this identity has been analyzed, little attention has been paid to how other aspects of the first ladies’ identities could shape the way the public and the first ladies themselves view their role. In this article, we offer an intersectional analysis that considers historical notions of hegemonic femininity in relation to race. We assert that the role of the first lady is a raced-gendered institution that produces a controlling image of white womanhood that simultaneously privileges white femininity and subordinates black womanhood. We conduct an analysis of the autobiographies of six first ladies: Edith Wilson, Eleanor Roosevelt, “Lady Bird” Johnson, Rosalynn Carter, Hillary Clinton, and Michelle Obama.

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Lannon, Frances. "True Catholic Womanhood: Gender Ideology in Franco's Spain (review)." Catholic Historical Review 89, no. 2 (2003): 320–21. http://dx.doi.org/10.1353/cat.2003.0124.

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Zschoche, Sue. "Dr. Clarke Revisited: Science, True Womanhood, and Female Collegiate Education." History of Education Quarterly 29, no. 4 (1989): 545. http://dx.doi.org/10.2307/369063.

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Grimshaw, Patricia. "In pursuit of true Anglican Womanhood in Victoria, 1880-1914." Women's History Review 2, no. 3 (September 1, 1993): 331–47. http://dx.doi.org/10.1080/09612029300200037.

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Kaiser, Laurie. "The Black Madonna: Notions of True Womanhood from Jacobs to Hurston." South Atlantic Review 60, no. 1 (January 1995): 97. http://dx.doi.org/10.2307/3200715.

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Carlson, A. Cheree. "No Laughing Matter: American Woman Humorists Versus "True Womanhood," 1820-1880." Journal of American Culture 13, no. 3 (September 1990): 23–29. http://dx.doi.org/10.1111/j.1542-734x.1990.1303_23.x.

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Swenson, Kristine. "The menopausal vampire: arabella kenealy and the boundaries of true womanhood." Women's Writing 10, no. 1 (March 1, 2003): 27–46. http://dx.doi.org/10.1080/09699080300200257.

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duCille, Ann. "The Occult of True Black Womanhood: Critical Demeanor and Black Feminist Studies." Signs: Journal of Women in Culture and Society 19, no. 3 (April 1994): 591–629. http://dx.doi.org/10.1086/494914.

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Payne, Rodger M. "Escaped Nuns: True Womanhood and the Campaign against Convents in Antebellum America." Journal of American History 106, no. 4 (March 1, 2020): 1059–60. http://dx.doi.org/10.1093/jahist/jaz729.

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Huneycutt, Keith. "The Storm: True Womanhood, Feminism, and Companionate Marriage in Antebellum Key West." CEA Critic 79, no. 3 (2017): 291–97. http://dx.doi.org/10.1353/cea.2017.0026.

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Jones, Paul C. "Burning Mrs. Southworth: True Womanhood and the Intertext of Ellen Glasgow's Virginia." Southern Literary Journal 37, no. 1 (2004): 25–40. http://dx.doi.org/10.1353/slj.2005.0008.

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Mullenix, Elizabeth Reitz. "“So Unfemininely Masculine”: Discourse, True/False Womanhood, and the American Career of Fanny Kemble." Theatre Survey 40, no. 2 (November 1999): 27–42. http://dx.doi.org/10.1017/s0040557400003549.

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The English actress Fanny Kemble, whose 1832–1834 tour left her unrivaled among female performers in this country and who has been touted by historians as a sterling example of antebellum womanhood, emerges as a far more equivocal figure than previous histories suggest. Indeed, for someone who disdained the spurious histrionics of public life, she routinely exposed her own paradoxical nature: she hated the stage, yet recovered her family's fortunes through a luminous albeit brief acting career; she yearned for the simple pleasures of domesticity, yet castigated American women as “drudges” in her published controversial journal of 1835; she made a fortune performing Juliet and yet was described as “unfemininely masculine” by Herman Melville who, in a letter to a friend in 1849, went on to exclaim, “had she not, on impeccable authority, borne children, I should be curious to learn the result of a surgical examination of her person in private.” Kemble was a woman whose identity was in constant flux throughout the 1830s and 40s, which makes her American career an excellent site for materialist investigations of gender.

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Dworkin, Shari L. "“Holding Back”: Negotiating a Glass Ceiling on Women's Muscular Strength." Sociological Perspectives 44, no. 3 (September 2001): 333–50. http://dx.doi.org/10.1525/sop.2001.44.3.333.

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Researchers have highlighted how numerous women in male-dominated occupations face a glass ceiling. Using ethnography and interview work, I argue that this ceiling is also useful to understanding women in fitness. That is, women in fitness—particularly those who seek muscular strength in the weight room—may find their bodily agency limited not by biology but by ideologies of emphasized femininity that structure the upper limit on women's “success.” Results show that nonlifters and moderate lifters uniquely negotiate the glass ceiling by avoiding, holding back on, or adjusting weight workouts. I consider what forces aid women in forging new definitions of emphasized femininity that push upward on a glass ceiling on muscularity over time. As women increasingly flock to fitness sites, daring to cross into the previously male-only territory of the weight room, we must ask whether a contained and “held back” musculature for women is now the (heterosexy) standard that simultaneously creates “new” womanhood as it re-creates “true” womanhood.

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Brown, Jonathan. "Even If It's Not True It's True: Using Unreliable Hadīths in Sunni Islam." Islamic Law and Society 18, no. 1 (2011): 1–52. http://dx.doi.org/10.1163/156851910x517056.

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AbstractSunni Islam is at heart a cult of authenticity, with the science of Hadīth criticism functioning as a centerpiece designed to distinguish authentic attributions to the Prophet from forgeries. It is thus surprising that even after Hadīth scholars had sifted sound Hadīths from weak, mainstream Sunni Islam allowed the use of unreliable Hadīths as evidence in subjects considered outside of the core areas of law. This majority stance, however, did not displace minority schools of thought that saw the use of unreliable Hadīths as both a danger to social morality and contrary to the stated values of Islamic thought. This more stringent position has burgeoned in the early modern and modern periods, when eliminating the use of weak Hadīths has become a common call of both Salafi revivalists and Islamic modernists. This article explores and traces the history of the various Sunni schools of thought on the use of weak and forged Hadīths from the third/ninth century to the present day.

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Carlitz, Katherine. "True to Her Word: The Faithful Maiden Cult in Late Imperial China." Harvard Journal of Asiatic Studies 69, no. 2 (2009): 451–58. http://dx.doi.org/10.1353/jas.0.0017.

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Keung, Lo Yuet. "True to Her Word: The Faithful Maiden Cult in Late Imperial China." NAN NÜ 11, no. 2 (2009): 313–15. http://dx.doi.org/10.1163/138768009x12586661923225.

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Cohen, Daniel A. "Cassandra L. Yacovazzi. Escaped Nuns: True Womanhood and the Campaign against Convents in Antebellum America." American Historical Review 125, no. 2 (April 1, 2020): 650–52. http://dx.doi.org/10.1093/ahr/rhz063.

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Flynn, Karen. "Beyond the Glass Wall: Black Canadian Nurses, 1940–1970." Nursing History Review 17, no. 1 (January 2009): 129–52. http://dx.doi.org/10.1891/1062-8061.17.129.

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Until the mid-1940s, young Black women who wanted to train as nurses in Canada were prohibited from doing so. The first cohort of Black Canadian registered nurses integrated Canadian nursing schools beginning in the early 1950s. I argue that despite entering an occupation that defined itself around Victorian ideals of “true womanhood,” an archetype that excluded Black women, these nurses were able to negotiate and secure a place in the profession. This research not only contributes to Canadian nursing, it also situates Canada, with respect to scholarly discussions about the Black Diaspora.

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Huzhalouski, Alexander A. "Formation of Stalin’s сult in Soviet Belarus in 1934–1939." Journal of the Belarusian State University. History, no. 3 (July 31, 2019): 57–67. http://dx.doi.org/10.33581/2520-6338-2019-3-57-67.

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Оn the basis of archival sources, periodicals and contemporary research works, сonsolidation of Stalin’s cult in Soviet Belarus is presented in the article. The few works that appeared during the two waves of de-Stalinization – in the second half of the 1950 – 1960s and in the second half of the 1980 – 1990s – did not reveal the phenomenon of the cult of the leader in Soviet Belarus. They only indicated the contours of this problem, without clarifying its essence, specific forms and consequences. The author gives an opportunity to a reader to examine the period from the 17th Congress of the CPSU(b), when the cult began to actively develop until the 60th anniversary of Stalin, when he reached his zenith. Supplemented by unlimited violence, the cult of Stalin was as effective as the Marxist doctrine to mobilize the society for support of Soviet totalitarian regime. The cult origin was rooted in a traditional, archaic society. It had irrational nature, what reflected the entire Soviet political culture. The main tool for leader’s cult construction was the party bureaucracy, true ruling class of Soviet society. The cult was introduced through the propaganda machine and was essentially a state religion with its own sacred texts, dogma, rituals, rites, holidays, and shrines. Under the direction and control of the party leadership, the image of a charismatic leader – the father, the teacher, the creator of a brighter future was purposefully formed during the second half of the 1930s with the help of media, literature, art, and educational institutions.

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O'Donnell, Catherine. "Escaped Nuns: True Womanhood and the Campaign against Convents in Antebellum America by Cassandra L. Yacovazzi." Journal of the Early Republic 40, no. 2 (2020): 343–45. http://dx.doi.org/10.1353/jer.2020.0043.

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Clark, Emily Suzanne. "Escaped Nuns: True Womanhood and the Campaign Against Convents in Antebellum America by Cassandra L. Yacovazzi." U.S. Catholic Historian 38, no. 1 (2020): 163–65. http://dx.doi.org/10.1353/cht.2020.0007.

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Mannard, Joseph G. "Escaped Nuns: True Womanhood and the Campaign Against Convents in Antebellum America by Cassandra L. Yacovazzi." American Catholic Studies 130, no. 2 (2019): 77–79. http://dx.doi.org/10.1353/acs.2019.0030.

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Litvina, Anna F., and Fjodor B. Uspenskij. "The True and Fake Names of Boris Godunov." Slovene 9, no. 1 (2020): 185–231. http://dx.doi.org/10.31168/2305-6754.2020.9.1.7.

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This paper takes a new look at the “anthroponymical dossier” of Boris Godunov and his family. Insufficient familiarity with the structure of the Medieval Russian polyonymy (that is, the practice of using many names for the same person) has been known to lead not only to the introduction of redundant and never-existing people to research papers, but also to real people taking redundant, imaginary names, which they did not and often could not have taken in reality. This paper takes a look at both the names the tsar had, without a doubt, and the names under which he existed in previous research (Boris, Bogolep, Iakov, Bogdan, Theodot). Special attention is given to the personal patron saints’ cult in Godunov’s family, mostly to St. Theodotus. Some problems of attribution and dating of several artifacts are raised.

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Epstein, Maram. "True to Her Word: The Faithful Maiden Cult in Late Imperial China. Weijing Lu." China Journal 62 (July 2009): 246–48. http://dx.doi.org/10.1086/tcj.62.20648173.

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Mahar, Karen Ward. "True Womanhood in Hollywood: Gendered Business Strategies and the Rise and Fall of the Woman Filmmaker, 1896–1928." Enterprise & Society 2, no. 1 (March 2001): 72–110. http://dx.doi.org/10.1093/es/2.1.72.

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Women flourished as producers, directors, screenwriters, and editors in the first quarter-century of the film industry. But by 1925 their presence in all but screenwriting was severely diminished. The argument of this essay is that the process of gendering the industry ultimately closed studio doors to female filmmakers. As studios moved from the artistic and entrepreneurial stage, conducive to the perceived qualities of women, to the corporate stage, the needs of the industry became masculinized and women were excluded. This process is explored by examining the assumptions regarding gender inherited by the early movie industry and the context in which gender was discussed within the industry, and by asking whether explicit assumptions about the fitness of women and men were ever factors in determining what and who a filmmaker should be.

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Matveychev, Oleg A. "The Russian Silver Age: Dionysianism Versus Principium Individuationis." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 21–28. http://dx.doi.org/10.18522/2687-0770-2020-4-21-28.

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The article examines the existence, development and historical fate of the famous Nietzschean antithesis “Apollonian and Dionysian” in Russian culture of the late 19th - early 20th century. The author considers reasons for the true triumph of Nietzsche in Russia during the Silver Age and the peculiarities of the reception of his ideas by the Russian intelligentsia. The emphasis in the work is on the ideas of V. Ivanov - the main guide, herald and living embodiment of the idea of Dionysianism in Russia (the works of almost all other authors who addressed this topic were written under his influence). The main stages of the formation of his original concept of the cult of Dionysus, perceived by Ivanov as a primarily a religious phenomenon, are analyzed (the thinker refuses to use the concepts “Apollonian” and “Dionysian” as metaphors to describe a particular cultural reality). Ivanov's most important idea was the presentation of the cult of Dionysus and the “religion of the suffering god” as a “preparation” for Christianity. In the "restoration" of the Dionysian cult, Ivanov sees the way to overcome the crisis of the modern world, based on the principium individuationis.

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Vanderspoel, J. "Claudian, Christ and the Cult of the Saints." Classical Quarterly 36, no. 1 (May 1986): 244–55. http://dx.doi.org/10.1017/s0009838800010697.

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Current scholarly opinion holds that the poet Claudian was a pagan who was able to hide sufficiently his personal views at a largely Christian court. This opinion is not unanimous: Claudian has in the past occasionally been considered a Christian, and recently that view has reappeared in print. That Claudian wrotecarm. min.32,de saluatore, should not be doubted; yet this collection of stock phrases cannot be considered Claudian'scredo. As Gnilka has shown, Claudian's treatment of the traditional gods and goddesses displays warmth and fondness beyond the requirements of epic and consequently reveals his true beliefs. The poem is an Easter card for Honorius, displaying not religious convictions, but an instinct for survival at a Christian court. The exegesis ofCarmina Minora50 here proposed suggests that Claudian was familiar enough with Christian ideas to criticise them. Nothing hinders him from repeating them when it proved advantageous.The interpretation ofcarm. min.50 depends in some measure on the literary relationship between Claudian and the Christian poet Prudentius. Specifically, it is important to ascertain whether Claudian was aware of the work of his contemporary. Several studies have argued that Prudentius read and used Claudian, but only recently has Cameron suggested Claudian also read and used Prudentius. His arguments and example are convincing and conclusive, revealing at the same time the nature of Claudian's use of his contemporary's words and ideas. Because similar echoes of Prudentius' poetry will appear in the interpretation ofcarm. min.50, it will be useful to cite the example here.

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Jay, Jennifer W. "True to Her Word: The Faithful Maiden Cult in Late Imperial China by Weijing Lu." China Review International 19, no. 1 (2012): 105–9. http://dx.doi.org/10.1353/cri.2012.0028.

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McDOWALL, STEPHEN. "True to Her Word: The Faithful Maiden Cult in Late Imperial China by Weijing Lu." Gender & History 22, no. 2 (July 13, 2010): 513–14. http://dx.doi.org/10.1111/j.1468-0424.2010.01602_35.x.

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Moon, Set-Byul. "Rejecting the Culture of True Womanhood and the Image of the Black Madonna in Nella Larsen’s Quicksand and Passing." Journal of Modern British & American Language & Literature 35, no. 1 (February 28, 2017): 69. http://dx.doi.org/10.21084/jmball.2017.02.35.1.69.

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Van Aarde, A. "Aanneming tot kind van God by Paulus in Romeine 8 teen die agtergrond van die Jerusalemse tempelkultus - Deel II." Verbum et Ecclesia 19, no. 1 (August 6, 1998): 96–114. http://dx.doi.org/10.4102/ve.v19i1.1156.

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Paul’s notion of “adoption” in Romans 8 in the light of the Jerusalem temple cult In a previous article it was shown that the marriage arrangements advocated within the sphere of the Second Temple cult in Jerusalem provided the parameters for the use of the metaphor “Israel as family”. When Paul explained who the people really were who constituted the true “Israel of God”, he used the same metaphor as point of departure in spite of being influenced by the Greco-Roman thought and Hellenistic-Semitic wisdom tradition on the concept “divine sonship”. This article aims to show how Paul, who personally did not know Jesus of Nazareth, continued to transmit the “heart” of Jesus’ message about children entering God’s kingdom. Paul achieved this by making use of the notion “adoption”. The article describes the trajectory from Paul to Jesus to John the Baptist, the initiator of the idea of an inclusive and egalitarian community.

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Allen, Pauline. "The International Mariology Project: a Case-study of Augustine's Letters." Vigiliae Christianae 60, no. 2 (2006): 209–30. http://dx.doi.org/10.1163/157007206777346891.

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AbstractThis study of the mariology of the letters of Augustine is part of an international project investigating the development of the cult of Mary before 431. The study argues that the works of authors before this date need to be considered individually, and that negative, ambiguous, or seemingly contradictory findings, as well as data in which Mary figures abundantly, are all valid. The scant role assigned to Mary in Augustine's letters, where she is mostly a credal commodity, stands in stark contrast to the high mariology found in some of his other works, indicating that genre affects the data. An aggregate score of high mariology in the one author, Augustine in this case, does not mean that this score holds true for all his works. A low score must be also taken into serious consideration, and indeed it can be just as important in understanding the development of the cult of Mary before 431.

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Otu, Oyeh O. "AFRICAN WOMEN AND FORBIDDEN GROUNDS: FEMALE SEXUALITY AND SELF-DETERMINATION IN AFRICAN LITERATURE." Imbizo 7, no. 1 (February 24, 2017): 40–54. http://dx.doi.org/10.25159/2078-9785/1773.

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This article examines how female conditioning and sexual repression affect the womanâ€™s sense of self, womanhood, identity and her place in society. It argues that the womanâ€™s body is at the core of the many sites of gender struggles/ politics. Accordingly, the womanâ€™s body must be decolonised for her to attain true emancipation. On the one hand, this study identifies the grave consequences of sexual repression, how it robs women of their freedom to choose whom to love or marry, the freedom to seek legal redress against sexual abuse and terror, and how it hinders their quest for self-determination. On the other hand, it underscores the need to give women sexual freedom that must be respected and enforced by law for the overall good of society.

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Yu, Jimmy. "True to Her Words: The Faithful Maiden Cult in the Late Imperial China - By Weijing Lu." Religious Studies Review 36, no. 2 (June 2010): 171–72. http://dx.doi.org/10.1111/j.1748-0922.2010.01435_2.x.

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Gnuse, Robert K. "The Elohist: A 7th-Century bce Theological Tradition." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 2 (April 19, 2012): 59–69. http://dx.doi.org/10.1177/0146107912441303.

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The Elohist Pentateuchal tradition may be dated to the 7th and 6th centuries bce in the cult center of Bethel as a theological response to the destruction of Samaria and the exile of Israelites in the north in 722 bce. If this is true, then significant theological themes may be perceived in these texts that address the religious needs and the question of identity for Israelite exiles. Eventually these Elohist texts will be absorbed by the Yahwist Historian in the late 6th century bce.

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Popovic, Danica. "Patriarch Ephrem: A late medieval saintly cult." Zbornik radova Vizantoloskog instituta, no. 43 (2006): 111–25. http://dx.doi.org/10.2298/zrvi0643111p.

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Patriarch Ephrem, monk and hermit, writer and saint, Bulgarian-born but twice the leader of the Serbian Church (1375-78 and 1389-92), is an outstanding figure of the late medieval Balkans. His "life and works" are discussed here in the light of hagiological texts and the information provided by various types of sources with the view to drawing some historically relevant conclusions. The main source of information about Ephrem's life and activity are the eulogies, Life and service composed by bishop Mark, his disciple and loyal follower for twenty-three years. Making use of hagiographical topica combined with plentiful data of undoubted documentary value, he relates the story of Ephrem's life through all of its major stages: from his birth and youth to his withdrawal from the world and taking of a monk's habit. Of formative influence were his years on the Holy Mount Athos, where he experienced different styles of monastic life, coenobitic, as well as solitary, which he practiced in the well-known hermitages in the heights of Athos. The further course of Ephrem's life was decided by the turbulent developments in the Balkans brought about by the Ottoman conquests. In that sense, his biography, full of forced and voluntary resettlements, is a true expression of the spirit of the times. Forced to flee Mount Athos, Ephrem made a short stay in Bulgaria and then, about 1347, came to Serbia, where he spent the rest of his life. An eminent representative of the monastic elite and under the aegis of the Serbian patriarch, he spent ten years in a hesychastria of the Monastery of Decani. For reasons of security, he then moved to a cave hermitage founded specially for him in the vicinity of the Patriarchate of Pec. It was in that cell, where he lived for twenty years powerfully influencing the monastic environment, that his literary work profoundly marked by hesychast thought and eschatology, was created. Ephrem twice accepted the office of patriarch in the extremely complex, even dramatic, political and social circumstances created by the conflict between the patriarchates of Serbia and Constantinople, on the one hand, and rivalries between local lords, on the other. There is a difference of interpretation as to his role as the holder of patriarchal office. The latest findings appear to suggest that Ephrem, as an exponent of Mount Athos, loyal to the Patriarchate of Constantinople and close to Vuk Brankovic, was unacceptable to the Lazarevic dynasty who emerged victorious in the power straggles in Serbia. Their victory was crowned with the creation of the cult of the holy prince Lazar, a Kosovo martyr. Although a supporter of the defeated side, patriarch Ephrem, as an unquestionable spiritual authority and very deserving personage, was included among the saints shortly after his death. His cult, however, had never been made complete. He was given a Life and service, but the attempted elevation of his body, i.e. creation of the cult of his relics, was thwarted. The reasons, political in nature, were given in the form of a coded hagiographical message in his Life composed by bishop Mark, an active protagonist in all the events. .

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Journal articles on the topic 'Cult of True Womanhood'

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