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Journal articles on the topic 'Holy Fool'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Suzryukova, Elena. "THE IMAGE OF THE FOOL IN CHRIST IN THE STORIES OF V. A. NIKIFOROV-VOLGIN." Проблемы исторической поэтики 21, no. 2 (2023): 258–73. http://dx.doi.org/10.15393/j9.art.2023.12302.

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The article analyzes the semantics of the image of the holy fool in V. A. Nikiforov-Volgin’s short stories “Holy Fool” and “Glebushka the Holy Fool.” The image of the holy fool in the author’s prose took shape under the influence of the Old Russian literary tradition, works of Fyodor Dostoevsky and Ivan Shmelev. Nomination of the holy fool in the prose writer’s works reflects the character’s childishness and soul purity, characteristic for this image. Glebushka the Holy Fool from the eponymous short story is a big child, and he is praying for forgiveness for his people, who are burdened with g

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2

Rumyantsev, Dmitry. "“The holy fool” V. V. Rozanov and the mediaeval holy fool: religious connotations of literary style and behaviour." St. Tikhons' University Review 113 (June 28, 2024): 83–97. http://dx.doi.org/10.15382/sturi2024113.83-97.

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The article concerns the image of V.V. Rozanov as a " holy fool" in the critical and memoir literature of his contemporaries – V.P. Burenin, S.N. Trubetskoy, A.S. Glinka-Volzhsky, A.A. Izmailov, E.F. Gollerbach. An attempt has been made to determine the meaning of such a naming, the connection of the concept of a "holy fool" in the XIX–XX centuries with the image of the "blessed obscenity". The main functions of the classical medieval holy full are defined based on the scientific literature. Among such functions: nudity, illness, contradiction, word and gesture, spectacle, provocation, self-ab

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3

Schreurs, A. (Agneta). "How Fool Is a "Holy Fool"?" Philosophy, Psychiatry, & Psychology 13, no. 3 (2007): 205–10. http://dx.doi.org/10.1353/ppp.2007.0023.

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4

Iia, Gordiienko-Mytrofanova, Silina Alina, and Kobzieva Iuliia. "PSYCHOLINGUISTIC MEANINGS OF THE VERBALIZED CONCEPT "HOLY FOOL" (BASED ON THE RESULTS OF THE PSYCHOLINGUISTIC EXPERIMENT)." Вісник ХНПУ імені Г. С. Сковороди "Психология", no. 59 (December 27, 2018): 18–34. https://doi.org/10.5281/zenodo.2527863.

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<em>Aim</em> <em>of the study.</em><em> The article presents the results of the research into the verbalized concept “holy fool” in the linguistic world-image of the Russian-speaking population of Ukraine. </em> <em>Materials and methods. </em><em>The main method of the conducted research was the psycholinguistic experiment. Thesamplecomprised204 respondents aged 18-35, males and females being equally represented. </em> <em>Results.</em><em> The conducted research resulted in the description of the psycholinguistic meanings of “holy fool”</em><em>. The experiment s

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5

Wieczorek, Bartosz. "Figura świętego głupca w twórczości Andrieja Tarkowskiego." Studia Filmoznawcze 40 (June 27, 2019): 175–86. http://dx.doi.org/10.19195/0860-116x.40.14.

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The figure of the “holy fool” in the work of Andrei TarkovskyThe article analyzes the figure of the “holy fool” — a specific cultural phenomenon of Russian Orthodoxy, which found its strong reflection in the work of Andrei Tarkovsky. After showing the essence of the work of the Russian director, i.e. the internal conflict in man between the material and spiritual sphere, the Christian pedigree of the figure of the “holy fool”, which finds a special expression in Russian culture, is presented. Over time, it undergoes significant transformations. In Tarkovsky’s films, the figure of the “holy foo

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6

Gordiienko-Mytrofanova, Iia, and Iuliia Kobzieva. "Concept “Holy Fool” in the Linguistic World-Image of the Russian-Speaking Population of Ukraine." PSYCHOLINGUISTICS 24, no. 1 (2018): 118–33. http://dx.doi.org/10.31470/2309-1797-2018-24-1-118-133.

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The aim of the article is to identify and analyze the semantic components of the verbalized concept “holy fool” in the linguistic world-image of the Russian-speaking population of Ukraine. The main method of the conducted research was the psycholinguistic experiment. The sample comprised 204 respondents aged 18-35, males and females being equally represented. The results of the conducted experiment allowed us to make a conclusion that in terms of the everyday linguistic consciousness of the Russian-speaking population of the eastern part of Ukraine the concept “holy fool” is reflected in three

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MOGA, Iulian. "Mama Gabrieli, the Contemporary Confessor of Georgia." Analele Ştiinţifice ale Universităţii „Alexandru Ioan Cuza” din Iaşi, s.n., Istorie 69 (2024): 297–310. http://dx.doi.org/10.47743/asui-2023-0018.

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Saint Gabriel the Holy Fool or the fool for Christ sake is a contemporary saint and wonderworker about whom generations to come will testify his miracles. He was born near Tblisi in a troublesome period of atheistic denial and great trial for the Georgian people. Like all the great holy fools for Christ, all his lifetime was despised, considered crazy, abnormal, judged by people and even by his own members of family, but he never ceased to confess his steadfast belief in the only one and true God.

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8

Binder, Eva. "The holy fool in European cinema." Studies in Russian and Soviet Cinema 10, no. 3 (2016): 271–72. http://dx.doi.org/10.1080/17503132.2016.1220735.

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9

Vorontsova, Elena, and Andrei Allenov. "An ordinary Soviet fool for God: the case of Fyodor Derekh." St. Tikhons' University Review 105 (February 28, 2023): 101–16. http://dx.doi.org/10.15382/sturi2023105.101-116.

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The article deals with the case of veneration of the holy fool Fyodor Derekh. It is important to note that the considered figure of a resident of one of the villages of the Sosnovsky district of the Tambov region was not unique. For the local population in the post-war Soviet period, interaction with holy fools was part of ordinary religious life: they were turned to for advice or prophecy, they were given alms or allowed to live for a while. The description of the veneration of such "ordinary holy fools" allows us to expand our understanding of both the forms of folk Orthodoxy in the Soviet p

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10

Demchenko, Aleksandr Ivanovich. "Joint Monograph: Tuminskaya O. A., Gayevskaya N. Z. The Image of the Holy Fool in the Word and Depiction / intr. by Doctor in Philosophy K. G. Isupov; comp. and ed. by N. Z. Gayevskaya. Kaluga: Zolotaya Alleya, 2021. 208 p., ill.: Book Revew." Pan-Art 3, no. 2 (2023): 90–93. http://dx.doi.org/10.30853/pa20230016.

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The review considers the monographic work “The Image of the Holy Fool in the Word and Depiction” by O. A. Tuminskaya and N. Z. Gayevskaya (2021), dedicated to shedding light on the image of the holy fool in literature and art in a comprehensive analytical manner. Analysing numerous iconographic examples, referring to a wide range of sources, the authors of the monograph trace the parallels of the creation of the image of the holy fool in iconography and hagiography. Being novel in its content, methodology, having an interdisciplinary nature that combines historical, art historical, anthropolog

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11

Fedorova, N. V. "LIFE AS OPPOSED TO THE NORM." Review of Omsk State Pedagogical University. Humanitarian research, no. 31 (2021): 62–65. http://dx.doi.org/10.36809/2309-9380-2021-31-62-65.

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The article examines human life as opposed to the norm through foolishness. In different periods of history, the cult of foolishness underwent changes in the attitude towards it from the side of the common people and the authorities. The holy fools were revered as saints and canonized, and at the same time they tried to ban them, destroy them physically, and isolate them. Through foolishness, the abnormal in society and in the individual was opposed to the other abnormal. The abnormal was revealed through the imaginary abnormal. Choosing foolishness, most often consciously, as the way of life,

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12

Johnson, Christopher DL. "“Base, but Nevertheless Holy”." Studies in Religion/Sciences Religieuses 43, no. 4 (2014): 592–612. http://dx.doi.org/10.1177/0008429814548171.

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Victor Turner briefly mentions the liminality of “holy beggars” and “simpletons” (1969: 110) but this point has received little attention in existing literature on either liminality or holy fools. The seventh-century saint’s life The Life of Symeon the Fool is often described as presenting Symeon as someone who challenges and inverts norms while ultimately remaining a “loyal, albeit restless, member” of Emesa’s Christian community (Saward, 2000: 28). This paper will argue that Symeon’s prolonged liminality in the narrative allows him to play both of these roles by blurring the lines between de

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13

Dewey, Horace W., and Natalie Challis. "Basil the Blessed. Holy Fool of Moscow." Russian History 14, no. 1 (1987): 47–59. http://dx.doi.org/10.1163/187633187x00042.

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14

Cockroft, Martin. "Invocation, and: Tale, and: The Holy Fool." Prairie Schooner 80, no. 1 (2006): 131–33. http://dx.doi.org/10.1353/psg.2006.0061.

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15

Fiene, Donald M., and Ewa M. Thompson. "Understanding Russia: The Holy Fool in Russian Culture." Slavic and East European Journal 32, no. 1 (1988): 151. http://dx.doi.org/10.2307/308944.

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16

Zislin, Josef. "IS IT GOOD TO BE A HOLY FOOL." Diabetes mellitus LI, no. 1 (2019): 66–69. http://dx.doi.org/10.14341/dm10057.

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The review is focused on criticizing the article: “Is phenomenon «Fools-for Christ» the extraordinary psychological phenomenon or a mental disorder?“. It is shown that it is impossible to diagnose any religion phenomena outside the historical-anthropological context based upon on hagiographic descriptions only.

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17

Brom, Libor. "Understanding Russia: The holy fool in Russian Culture." Social Science Journal 25, no. 2 (1988): 242–44. http://dx.doi.org/10.1016/0362-3319(88)90012-2.

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18

Faritov, Vyacheslav T. "Asceticism and Foolishness of Christ in Friedrich Nietzsche's Philosophy." Vestnik Tomskogo gosudarstvennogo universiteta, no. 466 (2021): 64–70. http://dx.doi.org/10.17223/15617793/466/7.

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The article considers the phenomena of asceticism and foolishness for Christ in the philosophy of Friedrich Nietzsche. The author substantiates the thesis that asceticism and foolishness for Christ are subjects of Nietzsche's philosophical reflections. The author also shows that the figures of the ascetic and the holy fool also act as “conceptual characters” of Nietzsche's philosophizing. The author suggests that Nietzsche himself felt a tendency towards self-identification with these characters and therefore tried to “dis-identify”, which he did not always succeed in. The article concludes th

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19

Efird, Robert. "Figures of Iurodstvo in Tarkovsky’s The Passion According to Andrei." Canadian-American Slavic Studies 49, no. 1 (2015): 83–107. http://dx.doi.org/10.1163/22102396-04901001.

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Variations on the holy fool recur throughout the films of Andrei Tarkovsky but the figure of the iurodivyi is perhaps never more pervasive or critical to the task at hand than in his second feature-length film, The Passion According to Andrei. This article examines holy foolishness as an essential aspect of the artistic personality in Tarkovsky’s depiction of Andrei Rublev, Boriska, and Theophanes the Greek. In addition, Tarkovsky’s idiosyncratic narrative style, with its close similarities to Deleuze’s description of the time-image, exhibits similarly oppositional and provocative patterns. As

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20

Golden, Bruce, David Dalton, and Marc Roberty. "Mr. Mojo Risin': Jim Morrison, the Last Holy Fool." Notes 49, no. 3 (1993): 1079. http://dx.doi.org/10.2307/898990.

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21

Соболевська, О. "POET AS HOLY FOOL (JURODIVYJ): POETRY AS FOLLY (JURODSTVO)." Doxa, no. 1(33) (September 15, 2020): 126–39. http://dx.doi.org/10.18524/2410-2601.2020.1(33).211975.

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22

Forcén, Fernando Espí, and Carlos Espí Forcén. "Symeon the Holy Fool: patron of the mentally ill." British Journal of Psychiatry 205, no. 2 (2014): 94. http://dx.doi.org/10.1192/bjp.bp.114.144238.

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23

Hyeran Kim. "Ears of Holy Fool: V. Meyerhld's Unrealized Production Boris Godunov." Russian Language and Literature 56, no. ll (2017): 89–115. http://dx.doi.org/10.24066/russia.2017.56..004.

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24

Kurkin, B. A. "Seven phrases of blessed Nikolka (the role and significance of the Holy Fool image in Alexander Pushkin's tragedy «Boris Godunov»)." Язык и текст 6, no. 3 (2019): 4–15. http://dx.doi.org/10.17759/langt.2019060301.

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In article the author analyzes the role and significance of the God’s Fool named Nikolka’s character in Alexander Pushkin's tragedy “Boris Godunov”.The author puts forward a view that the God’s Fool is in fact the central character of the Pushkin's tragedy, the spiritual axis and the core of the narrative. The article points to the fact that the God’s Fool is a prophet recognizing in Tsar Boris a killer and, with logical inevitability - an impostor in “Prince Dimitri”. Nikolka appears as a character free from mass obsession and delusion engulfing Russia and a symbol of hope of deliverance.

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25

Bartelink, G. J. M., and Derek Krueger. "Symeon the Holy Fool. Leontius' Life and the Late Antique City." Vigiliae Christianae 51, no. 2 (1997): 214. http://dx.doi.org/10.2307/1584029.

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26

Bulgakovsky, Dmitry, and Nick Mayhew. "Xenia the Servant of God, or Andrey Fyodorovich the Holy Fool." TSQ: Transgender Studies Quarterly 7, no. 1 (2020): 114–20. http://dx.doi.org/10.1215/23289252-7914570.

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Abstract Xenia the Servant of God, or Andrey Fyodorovich the Holy Fool is a hagiography written by Russian Orthodox priest and publicist Dmitry Bulgakovsy (1843–ca. 1918). Published in Russia in 1890, it is one of the first full accounts of the life of a saint variably referred to by two names: one feminine, Xenia, and the other masculine, Andrey. The saint ostensibly lived in St. Petersburg in the eighteenth century. Identified female at birth and named Xenia, after the death of their husband Andrey, at the age of twenty-six the saint took on the identity of their deceased husband. The saint

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27

Trevett, Christine. "Asperger's Syndrome and the Holy Fool: The Case of Brother Juniper." Journal of Religion, Disability & Health 13, no. 2 (2009): 129–50. http://dx.doi.org/10.1080/15228960802581537.

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28

Danggalimu, Novice Umbu Kamoza. "From Holy Fool to The Holy Christ: Menguak Makna Teologis Spiritualitas di Balik Lagu “Judas” oleh Lady Gaga." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 2 (2021): 125. http://dx.doi.org/10.21460/aradha.2021.12.616.

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AbstractThe emergence and development of Popular Culture tend to be misunderstood and disregard as a shallow culture. Due to its sensational and eccentric display, the product of Popular Culture is always considered wrong morality of what people believe as a high morality. The song, “Judas”, sung by Lady Gaga, is one of products of Popular Culture which now becomes controversy. The controversy, then, becomes wider because Gaga brings forward to show to the public Judas who in the Bible both Protestant and Catholic was the traitor and symbol of sins. The video clip of this song is also regarded

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29

Oliver Ready. "The Myth of Vasilii Rozanov the ‘‘Holy Fool’’ through the Twentieth Century." Slavonic and East European Review 90, no. 1 (2012): 33. http://dx.doi.org/10.5699/slaveasteurorev2.90.1.0033.

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30

Wortley, John. "Symeon the Holy Fool: Leontius's "Life" and the Late Antique City.Derek Krueger." Speculum 72, no. 2 (1997): 515–16. http://dx.doi.org/10.2307/3041024.

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31

Benson, Sean. "Reckoning and Regeneration: Billy Bob Thornton's Scourge of God and Holy Fool." Religion and the Arts 3, no. 2 (1999): 180–94. http://dx.doi.org/10.1163/156852999x00132.

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32

Krinitsyn, Alexander B. "The Motive of Foolishness in the Novel by F. M. Dostoevsky “Demons”." Izvestiia Rossiiskoi akademii nauk. Seriia literatury i iazyka 82, no. 3 (2023): 14–24. http://dx.doi.org/10.31857/s160578800026310-7.

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The first part of the article reviews the study of the theme of foolishness in the “Pentateuch8j1; of F.M. Dostoevsky and some of his too broad interpretations are criticized. An own understanding of this motive and its real place in the writer’s work is developed. The differentiation of the holy fool and the foolish hero is carried out, as well as the difference between foolishness and buffoonery. In the second part of the work, the motif of foolishness in the novel “Demons8j1; is considered, since this is the only novel of the “pentateuch8j1; where this motif really performs an ideological a

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33

du Plooy, Belinda. "Sacred Subtexts: Depictions of Girls as Christ Figure and Holy Fool in the Films Moana and Whale Rider." Feminist Theology 30, no. 1 (2021): 85–103. http://dx.doi.org/10.1177/09667350211031152.

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Christ figures and holy fools are familiar religious symbols often repeated and adapted in film making. They have historically most often been depicted as male, and among the slowly growing body of female filmic christ figures, they are usually depicted as adult White women. In this article, I consider two films, Niki Caro’s Whale Rider and Disney’s Moana, in which young Indigenous girls are depicted within this trope. I engage in close reading of the films, in relation to Anton Karl Kozlovic’s theoretical framework for structural characteristics of the filmic christ figure, as I focus my disc

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34

Al-Saeedi, Ammar Yousif Hakim, Mohammad Hasan Rostami, and Gholamreza Raeisian. "The Fools in the Fifth Verse of Surat An-Nisa Between Al-Thaalbi and Al-Tusi." International Journal of Religion 5, no. 11 (2024): 4261–68. http://dx.doi.org/10.61707/mkpr1c51.

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For the holy saying of Allah “Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them” has many different implications for the word “the fools” among the interpreters. Does Allah mean women? Why did He who said women singled them out, or does it mean orphans? What is their evidence? Or both? Or do you call every fool? What is the reason that called for calling every fool? All of these aspects have been presented by commentators, and which of the aspects is the closest? What is th

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35

Conlon, James. "The Goodness Of The ‘Holy Fool’ In Talk To Her (Hable con ella)." Film and Philosophy 20 (2016): 32–47. http://dx.doi.org/10.5840/filmphil2016204.

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36

Mitrofanov, Vera Yurevna, and Petr Yurevich Naumov. "RUSSIAN TYPE DEVOID OF «HOLY FOOL» IN THE STORY OF MAXIM GORKY «NILUSHKA»." V mire nauchnykh otkrytiy, no. 11.1 (November 26, 2014): 815. http://dx.doi.org/10.12731/wsd-2014-11.1-21.

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37

Wurst, Karin A. "The Holy Fool: Christian Faith and Theology in J. M. R. Lenz (review)." Seminar: A Journal of Germanic Studies 43, no. 3 (2007): 370–71. http://dx.doi.org/10.1353/smr.2007.0051.

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38

Blowers, Paul M. "Book Review: Symeon the Holy Fool: Leontius's Life and the Late Antique City." Journal of Early Christian Studies 5, no. 4 (1997): 616–17. http://dx.doi.org/10.1353/earl.1997.0088.

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39

Kim, Chaehee. "Reconsideration of Kurosawa Akira’s Humanism: Focusing on the ‘Presupposed Question’ and ‘Holy Fool’." Film Studies 94 (December 31, 2022): 207–36. http://dx.doi.org/10.17947/fs.2022.12.94.207.

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40

Shtayn, Oksana A. "AUTOCOMMUNICATION AND PUPPET THEATER: TO SHAME AND PUDENCY EXPERIENCE IN ART." Articult, no. 2 (June 2025): 84–99. https://doi.org/10.28995/2227-6165-2025-2-84-99.

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The article explores the role of autocommunicative practices, tracing shame as cultural intuition, such as puppet theater, buffoonery, and holy foolishness, in Russian culture as elements of carnival tradition, subverting social norms and exposing hidden mechanisms of interactions. The puppet, the jester, and the holy fool act as mediators, unmasking societal vices and transforming worldviews. Puppet theater creates distance between the viewer and the performance, triggering self-reflection – the puppet’s mask reflects the audience’s own contradictions. Autocommunication emerges through the "g

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41

Kudryavtsev, A., and Vl Sedov. "Encolpion of the 14th century from the St Andrew Monastery on Sitka near Novgorod." Archaeological News 31 (2021): 154–62. http://dx.doi.org/10.31600/1817-6976-2021-31-154-162.

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During archaeological investigations of 2020 at the settlement of Sitka I situated to the south from Novgorod, the necropolis of the Church of St Andrew the Holy Fool on Sitka of the Sitka Monastery was excavated. In the mixed strata between burials of the 17th–18th century, the face valve of an encolpion with the Crucifix was found dated through analogues to the 14th century. Apparently, it came from a disturbed later grave and belonged to a representative of the clergy.

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42

Tompkins, I. "Review. Symeon the Holy Fool: Leontius's Life and the Late Antique City. D Krueger." Classical Review 47, no. 2 (1997): 327–28. http://dx.doi.org/10.1093/cr/47.2.327.

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43

McGrath, Stamatina. "Symeon the Holy Fool: Leontius's Life and the Late Antique City by Derek Krueger." Catholic Historical Review 83, no. 4 (1997): 761–62. http://dx.doi.org/10.1353/cat.1997.0243.

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44

Hunt, Priscilla. "WHY DID AVVAKUM PLAY THE HOLY FOOL? AN АNALYSIS OF THE ARCHPRIEST AVVAKUM’S CREATIVE PROCESS IN WRITING HIS "LIFE"". Studia Religiosa Rossica: Russian Journal of Religion, № 3 (2021): 13–39. http://dx.doi.org/10.28995/2658-4158-2021-3-13-39.

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The article studies the polemical orientation of the hagiographical Life of the Archpriest Avvakum, Written by Himself in relation to the author’s earlier works, The Answer of the Orthodox, and other texts that were included together with the Life in the Pustozersk Collection. An analysis of the creative evolution of Avvakum’s thought will demonstrate that the Life’s appeal to holy foolishness at its narrative climax was its strongest ideological weapon against the new Church elite (the Nikonians). This appeal gave rise to an unprecedented emphasis on the author’s personal life experience that

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45

Madigan, Andrew J. "Henry Chinaski, Zen Master: Factotum, the Holy Fool, and the Critique of Work." American Studies in Scandinavia 42, no. 2 (2010): 75–94. http://dx.doi.org/10.22439/asca.v42i2.4413.

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46

Lee, Kyw young. "Aspects of Salvation in Andrei Tarkovsky’s 〈Nostalgia〉 and 〈The Sacrifice〉 - Image of the ’holy fool’." Korean Journal of Russian Language and Literature 31, no. 3 (2019): 151–75. http://dx.doi.org/10.38077/kjrll.2019.09.31.3.151.

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47

Sukina, Liudmila Borisovna. "Saints who sailed from the sea: «German» model of foolishness in Old Russia." Studia Slavica et Balcanica Petropolitana 33, no. 1 (2023): 3–16. http://dx.doi.org/10.21638/spbu19.2023.101.

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The article attempts to put forward and substantiate a hypothesis about the use of a special model of this feat in the formation of the cult of some holy fools of the Russian Church, borrowed not from the eastern, but from the western medieval religious culture. Some lives of Russian holy fools noticeably fall out of the Eastern Christian tradition, with which old and modern historiography links their hagiography. Despite the veneration of the Byzantine σαλος in Ancient Russia, in its religious life the practices of foolishness occupied a marginal position for a long time. In the process of fo

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48

Fomina, A. A. "FIGURES OF A “SCOMOROKH” (BUFFOON) AND THE “YURODIVAYA” (HOLY FOOL) IN ELENA KOLYADINA’S NOVEL “FLOWER CROSS”." Memoirs of NovSU, no. 2 (2023): 161–66. http://dx.doi.org/10.34680/2411-7951.2023.2(47).161-166.

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Bobrovnikov, Vladimir, and Ilona Chmilevskaya. "Entangled Narratives of the Changing Muslim Hagiography: A Soviet Holy-Fool in Post-Soviet Southern Dagestan." State Religion and Church in Russia and Worldwide 41, no. 3-4 (2023): 87–119. http://dx.doi.org/10.22394/2073-7203-2023-41-3-4-87-119.

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Мазалова, Н. Е. "Становление и деятельность петербургской целительницы и прорицательницы юродивой Матроны Босоножки". Вестник антропологии (Herald of Anthropology), № 2022 № 1 (2022): 193–207. http://dx.doi.org/10.33876/2311-0546/2022-1/193-207.

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Abstract:

В статье предпринимается попытка создать портрет знаменитой петербургской юродивой Матроны. Уделяется внимание ее социальному статусу, социокультурному облику, особенностям мировоззрения, морально-этическим принципам, различным деяниям. Исследование проблем вопроса женского юродства, странничества, а также биографические исследования выдающихся женщин, направленные на изучение субъективного опыта, повседневного и ритуального поведения индивидуума в конкретную историческую эпоху, относятся к числу актуальных в исторической науке. Образ Матроны Босоножки представляется значимым объектом исследов

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