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Journal articles on the topic 'Dorothy Day'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Yohe, Katherine M. "Dorothy Day: Love for One's Daughter and Love for the Poor." Horizons 31, no. 2 (2004): 272–301. http://dx.doi.org/10.1017/s0360966900001559.

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ABSTRACTBecause of how often Dorothy Day (1897–1980) was away, helping to co-found the Catholic Worker movement, her daughter Tamar nicknamed her, “Be-going.” Others have called Dorothy a neglectful parent. This article provides an overview of Tamar's life, and for each period of Tamar's life it examines what Dorothy wrote during that time about motherhood and her relationship with her daughter. It seeks to clarify to what extent Dorothy's efforts to serve the poor led to a neglect of her daughter, and if there was any change in how she balanced these different relationships over the years. It also explores whether or not Dorothy understood and experienced motherhood as a holy and sanctifying vocation.

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2

Ellsberg, Robert. "Dorothy Day." Journal for Peace and Justice Studies 13, no. 1 (2003): 5–18. http://dx.doi.org/10.5840/peacejustice20031312.

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3

Gneuhs, Geoffrey B. "Dorothy Day." Chesterton Review 25, no. 1 (1999): 224–28. http://dx.doi.org/10.5840/chesterton1999251/267.

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4

Ellsburg, Robert. "Dorothy Day." Chesterton Review 34, no. 3 (2008): 745–54. http://dx.doi.org/10.5840/chesterton2008343/450.

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5

Ellsburg, Robert. "Dorothy Day." Chesterton Review 35, no. 1 (2009): 272–75. http://dx.doi.org/10.5840/chesterton2009351/241.

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6

O'Connor, June. "Dorothy day as autobiographer." Religion 20, no. 3 (July 1990): 275–95. http://dx.doi.org/10.1016/0048-721x(90)90169-7.

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7

Leavitt, Brianna. "Peace profile: Dorothy day." Peace Review 9, no. 3 (September 1997): 431–38. http://dx.doi.org/10.1080/10402659708426088.

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8

White, Brion. "Petra Kelly And Dorothy Day." Journal for Peace and Justice Studies 23, no. 2 (2013): 117–38. http://dx.doi.org/10.5840/peacejustice201323224.

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9

Gneuhs, Geoffrey B. "The New Dorothy Day Biography." Chesterton Review 11, no. 2 (1985): 256–57. http://dx.doi.org/10.5840/chesterton198511233.

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10

Zwick, Mark, and Louise Zwick. "The Distributism of Dorothy Day." Chesterton Review 31, no. 1 (2005): 206–8. http://dx.doi.org/10.5840/chesterton2005311/279.

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11

Gneuhs, Geoffrey. "The Spirituality of Dorothy Day." Chesterton Review 33, no. 1 (2007): 345–47. http://dx.doi.org/10.5840/chesterton2007331/2127.

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12

Lund-Molfese, Nicholas C. "On Pilgrimage by Dorothy Day." Catholic Social Science Review 5 (2000): 320–22. http://dx.doi.org/10.5840/cssr2000530.

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13

Piehl, Mel, and Robert Coles. "Dorothy Day: A Radical Devotion." Journal of American History 75, no. 3 (December 1988): 999. http://dx.doi.org/10.2307/1901688.

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14

Atwan, Robert. "A Question for Dorothy Day." River Teeth: A Journal of Nonfiction Narrative 5, no. 1 (2003): 59–63. http://dx.doi.org/10.1353/rvt.2004.0002.

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15

Storck, Thomas. "The Duty of Delight: the Diaries of Dorothy Day Dorothy Day Edited by Robert Ellsberg." Chesterton Review 41, no. 1 (2015): 197–201. http://dx.doi.org/10.5840/chesterton2015411/217.

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16

Kauffman, William. "Dorothy Day and the American Right." Chesterton Review 25, no. 1 (1999): 214–23. http://dx.doi.org/10.5840/chesterton1999251/266.

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17

Seaton, Douglas P., and Nancy L. Roberts. "Dorothy Day and the Catholic Worker." Journal of American History 72, no. 3 (December 1985): 723. http://dx.doi.org/10.2307/1904374.

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18

Leonard, Bill J. "Book Review: Dorothy Day: A Biography." Review & Expositor 82, no. 4 (December 1985): 612–13. http://dx.doi.org/10.1177/003463738508200423.

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19

Parmenter, William. "Dorothy Day and the Catholic Worker." American Journalism 2, no. 2 (July 1985): 194–96. http://dx.doi.org/10.1080/08821127.1985.10731049.

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20

Bildstein, Walter J., and Nancy L. Roberts. "Dorothy Day and the Catholic Worker." Journal for the Scientific Study of Religion 25, no. 1 (March 1986): 130. http://dx.doi.org/10.2307/1386075.

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21

O'Brien, David J., and Nancy L. Roberts. "Dorothy Day and the Catholic Worker." American Historical Review 91, no. 5 (December 1986): 1287. http://dx.doi.org/10.2307/1864558.

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22

Thomas W. Jodziewicz. "Peter Maurin and Dorothy Day: Friends." Logos: A Journal of Catholic Thought and Culture 13, no. 3 (2010): 164–77. http://dx.doi.org/10.1353/log.0.0081.

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23

O'Connor, June. "Dorothy Day and Gender Identity: The Rhetoric and the Reality." Horizons 15, no. 1 (1988): 7–20. http://dx.doi.org/10.1017/s036096690003841x.

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AbstractDorothy Day's sense of herself as a woman and as a mother feature prominently in her writings. In light of recent inquiries into gender identity and gender ideology, and given Dorothy Day's prominence as editor, social activist, anarchist, pacifist, and religious author, questions about her views regarding woman's role and related feminist concerns invite investigation. The paper argues that although Dorothy Day did not become a vocal advocate nor public ally of the women's movements in twentieth-century American life because of some fundamental differences in viewpoint and loyalty, she did share a number of affinities with feminist perspectives. To investigate her thought on this topic enables us to understand Dorothy Day more fully and to bring a critical eye to selected features of feminism, discerning (from Day's standpoint) both strengths and weaknesses.

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24

Keever, Gary J. "Response of Two Forcing Azalea Cultivars to Bonzi and B-nine Applications." Journal of Environmental Horticulture 8, no. 4 (December 1, 1990): 182–84. http://dx.doi.org/10.24266/0738-2898-8.4.182.

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Abstract Bonzi (paclobutrazol) sprays of 50, 100, and 150 ppm applied either 1 day before or 1 day after cooling reduced bypass shoot number and length of Dorothy Gish White and Roadrunner azaleas (Rhododendron × ‘Dorothy Gish White’ and R. × ‘Roadrunner’) compared to the control. Flowering was delayed 3 to 8 days depending upon cultivar, rate, and time of application, while bloom diameter was reduced slightly (Dorothy Gish White) or not affected (Roadrunner) by paclobutrazol. B-nine (daminozide) had little effect on either bypass shoot development or flowering of Roadrunner, but reduced flower diameter and· delayed flowering of Dorothy Gish White azalea relative to the control.

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25

Day, Dorothy. "Dorothy Day on the Duty of Delight." Chesterton Review 35, no. 1 (2009): 276–77. http://dx.doi.org/10.5840/chesterton2009351/242.

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26

Filman, Judith, and Thelma Martin. "The Dorothy Ley Hospice Day Respite Program." Journal of Palliative Care 14, no. 3 (September 1998): 94–97. http://dx.doi.org/10.1177/082585979801400320.

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27

Hostetter, Nancy McCann. "Dorothy Day: A Radical Devotion. Robert Coles." Journal of Religion 69, no. 2 (April 1989): 305. http://dx.doi.org/10.1086/488126.

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28

McKay, Susan A., Michael G. Wessells, and Mícheál D. Roe. "Pioneers in peace psychology: Dorothy Day Ciarlo." Peace and Conflict: Journal of Peace Psychology 15, no. 4 (2009): 325–41. http://dx.doi.org/10.1080/10781910903206732.

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29

Wagner, Richard V. "Dorothy Day Ciarlo: Shedding light on injustice." Peace and Conflict: Journal of Peace Psychology 15, no. 4 (2009): 323. http://dx.doi.org/10.1080/10781910903276842.

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30

Ellsberg, Robert. "Dorothy Day: A Saint for Our Time." Spiritus: A Journal of Christian Spirituality 16, no. 1 (2016): 1–20. http://dx.doi.org/10.1353/scs.2016.0017.

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31

Merriman, Brigid O'Shea. "Searching for Christ: The Spirituality of Dorothy Day." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 3 (August 1996): 378–79. http://dx.doi.org/10.1177/106385129600500318.

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32

Anderson, Anne. "Dorothy Day Ciarlo and Psychologists for Social Responsibility." Peace and Conflict: Journal of Peace Psychology 15, no. 4 (2009): 343–45. http://dx.doi.org/10.1080/10781910903220741.

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33

Baxter, Michael J. "Dorothy Day: Writings from "Commonweal" (review)." Spiritus: A Journal of Christian Spirituality 3, no. 2 (2003): 287–90. http://dx.doi.org/10.1353/scs.2003.0025.

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34

Sicius, Francis. "Dorothy Day: Love in Action by Patrick Jordan." American Catholic Studies 128, no. 1 (2017): 80–81. http://dx.doi.org/10.1353/acs.2017.0002.

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35

Liddy, James. "Croesus and Dorothy Day: Moon Gaffney's Irish America." New Hibernia Review 7, no. 1 (2003): 9–13. http://dx.doi.org/10.1353/nhr.2003.0026.

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36

Yocum, Sandra. "Dorothy Day: Dissenting Voice of the American Century." Journal of American History 108, no. 2 (September 1, 2021): 401–2. http://dx.doi.org/10.1093/jahist/jaab188.

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37

Forsgren, La Donna L. "The Wiz Redux; or, Why Queer Black Feminist Spectatorship and Politically Engaged Popular Entertainment Continue to Matter." Theatre Survey 60, no. 03 (August 6, 2019): 325–54. http://dx.doi.org/10.1017/s0040557419000243.

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I don't remember the very first time I watched The Wiz (1978). Growing up in a black household during the 1980s, the film was as much a part of my upbringing as the countless hours I spent removing my Jheri curl activator from the sofa, practicing the moonwalk, or listening to my mother and sister's annual Thanksgiving argument about how much salt should go into the collard greens. What I do remember is how much I enjoyed watching The Wiz. Each Thanksgiving Day my six sisters and I would gather around the television set and watch our heroine Dorothy (Diana Ross) travel from her aunt's Harlem apartment to the magical land of Oz. We celebrated the fact that Dorothy ultimately vanquishes her seemingly more powerful foe Evillene, the Wicked Witch of the West (Mabel King). As young black girls, we identified with Dorothy's plight. While we were not battling powerful witches, we were constantly resisting our mother's attempts to socialize us into “respectable” young women. As such, we were fascinated by Evillene, the most oppressive force within Dorothy's life. The gargantuan size of Evillene's body, the hideousness of her face, and the force of her supernatural powers both excited and repulsed us. We eagerly anticipated her first appearance in the film, bursting through the doors of her sweatshop belting, “Don't Nobody Bring Me No Bad News.” We reveled in drawing comparisons between Evillene and our mother, hoping that one day we too could defeat her.

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38

Ryan, Cheyney. "The One Who Burns Herself for Peace." Hypatia 9, no. 2 (1994): 21–39. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00431.x.

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Alice Hertz was a woman who, in J965, burned herself in protest against the Vietnam War. 1 first became aware of her through studying the writings of Dorothy Day, the founder of the Catholic Worker Movement and a central figure in the history of nonviolence. In this essay I reflect on how Alice Hertz's action and Dorothy Day's vision of nonviolent commitment can each illuminate the other.

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39

Dow, William. "Dorothy Day and Joseph Kessel: ‘A Literature of Urgency’." Prose Studies 33, no. 2 (August 2011): 132–53. http://dx.doi.org/10.1080/01440357.2011.632221.

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40

Jordan, Patrick. "The Gospel is Hard A Friend Remembers Dorothy Day." Chesterton Review 39, no. 1 (2013): 314–20. http://dx.doi.org/10.5840/chesterton2013391/255.

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41

Mize, Sandra Yocum. "Dorothy Day's Apologia for Faith after Marx." Horizons 22, no. 2 (1995): 198–213. http://dx.doi.org/10.1017/s0360966900029340.

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AbstractDorothy Day has received a great deal of attention from contemporary scholars of U.S. Catholicism. This article makes a unique contribution to this growing literature by offering a close reading of Dorothy Day's autobiography, The Long Loneliness. The purpose is to highlight the narrative's integrity as a sustained argument in defense of Christian faith transformed by wrestling with the Marxist charge: religion is the opiate of the people. Day deserves credit for a daring approach to Catholic apologetics in the 1950s. The article presents the narrative as a dialectic between the personal and the political, the material and the spiritual, and the natural and the supernatural that resolves itself in a creative synthesis through the Catholic Worker Movement. Day embraces Marxist aspirations and acknowledges their criticism's truth in defending the authenticity of her Catholic commitment. Day simultaneously demonstrates that the Incarnation's reality informs traditional Catholicism with its radical political character.

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42

Pak, Cabrini. "Jim Forest, All is Grace: A Biography of Dorothy Day." Journal for Peace and Justice Studies 22, no. 2 (2012): 100–101. http://dx.doi.org/10.5840/peacejustice201222225.

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43

Klejment, Anne. "Dorothy Day and the Catholic Worker Movement: Centenary Essays (review)." Catholic Historical Review 90, no. 4 (2004): 828–30. http://dx.doi.org/10.1353/cat.2005.0041.

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44

Peters, Benjamin T. "Ignatian Radicalism: The Influence of Jesuit Spirituality on Dorothy Day." Catholic Historical Review 103, no. 2 (2017): 297–320. http://dx.doi.org/10.1353/cat.2017.0064.

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45

King, Thomas M. "Book Review: Searching for Christ: The Spirituality of Dorothy Day." Theological Studies 56, no. 1 (February 1995): 169–70. http://dx.doi.org/10.1177/004056399505600118.

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46

Klejment, Anne. "Dorothy Day and César Chávez: American Catholic Lives in Nonviolence." U.S. Catholic Historian 29, no. 3 (2011): 67–90. http://dx.doi.org/10.1353/cht.2011.0035.

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47

Mariani, Ceci Maria Costa Baptista, and Henrique Matheus Biondo Costa. "Dorothy Day, "mística de olhos abertos": precursora da espiritualidade laical proposta no espírito do Concílio Vaticano II." Pesquisas em Teologia 2, no. 4 (December 28, 2019): 75–95. http://dx.doi.org/10.46859/pucrio.acad.pqteo.2595-9409.2019v2n4p75.

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A mística traz solidez à espiritualidade, uma vez que a religião ficou refém da lógica de consumo. Johann Baptist Metz denomina Dorothy Day como a “mística de olhos abertos”, a face política da mística contemporânea. A “mística de olhos abertos” é uma mística inspirada na justiça de Deus que desce e se coloca ao lado do sofredor para salvar o mundo pelo poder da compaixão, solidariedade e comunhão. Ao lado da mística contemporânea está a espiritualidade laical. Sua sistematização acontece com o Concílio Vaticano II (1962-1965) e chega até o Magistério atual com o documento sobre a santidade Gaudete et Exsultate, de 2018, do Papa Francisco. Através de metodologia bibliográfica exploratória, este artigo tem o objetivo de empreender uma reflexão sobre as características e tendências da mística contemporânea no testemunho de Dorothy Day (1897-1980). Além disso, busca-se demonstrar como Day preconiza a espiritualidade laical e a santidade em todas as dimensões da sua vida.

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48

Bingemer, Maria Clara Lucchetti. "The Witness of Dorothy Day and the Future of Liberation Theology." Diálogo 16, no. 2 (2013): 5–15. http://dx.doi.org/10.1353/dlg.2013.0034.

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49

Xiaoyu, Peng. "The Conversion of a Radical—Dorothy Day and The Catholic Social Thought." Procedia - Social and Behavioral Sciences 2, no. 5 (2010): 7470–78. http://dx.doi.org/10.1016/j.sbspro.2010.05.112.

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50

Pycior, Julie Leininger. "Bearing Witness: Catherine de Hueck Doherty and the "Gospel of Dorothy Day"." U.S. Catholic Historian 26, no. 1 (2008): 43–66. http://dx.doi.org/10.1353/cht.2008.0005.

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