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1
Voas, David. "Ordained but Disdained: Women's Work in the Church of England." Modern Believing 48, no. 4 (October 2007): 4–10. http://dx.doi.org/10.3828/mb.48.4.4.
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Donovan, Mary Ann. "Women's Issues: An Agenda for the Church?" Horizons 14, no. 2 (1987): 283–95. http://dx.doi.org/10.1017/s0360966900037804.
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AbstractWhat does church membership mean for women? Texts like Galatians 3:27-28 imply equality; experience contradicts this. Underlying the controversy are assumptions about women's nature as women. Baptismal practice suggests women's equality but experience denies it. Part I examines experience: in lay ministry, in marriage, and as economically marginalized. Turning from experience to theoretical analysis, there are two answers to the question of women's nature: women are inferior, or women are equal. Part II studies the two models at work in the dialogue held between representatives of the Women's Ordination Conference and the U.S. National Conference of Catholic Bishops as participants addressed the question: “What is woman?” Finally the two models are operative in the testimony given in the national hearings for the bishops' pastoral on women. Part III analyzes the reports of the national hearings, uncovering the correlation between model, methodology, and whether a group's feminism leads it to social or issue critique.
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Alanamu, Temilola. "Church Missionary Society evangelists and women's labour in nineteenth-century Abẹ́òkúta." Africa 88, no. 2 (May 2018): 291–311. http://dx.doi.org/10.1017/s0001972017000924.
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AbstractThis article is about women's labour in nineteenth-century Abẹ́òkúta, in present-day south-west Nigeria. It is based on primary research which explores women's economic independence and its intricate connection to the indigenous institution of polygyny. By examining the institution from the perspective of Anglican Church Missionary Society evangelists, it also demonstrates how indigenous culture conflicted with the newly introduced Christian religion and its corresponding Victorian bourgeois ideals of the male breadwinner and the female homemaker. It investigates the extent to which missionaries understood women's work in the Yorùbá context, their representations of the practice, their attempts to halt female labour and their often unsuccessful efforts to extricate their congregations and their own families from these local practices. It argues that European Christian principles not only coloured missionary perceptions of women's labour, but influenced their opinions of the entire Yorùbá matrimonial arrangement.
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McKechnie, Paul. "‘Women's Religion’ and Second-Century Christianity." Journal of Ecclesiastical History 47, no. 3 (July 1996): 409–31. http://dx.doi.org/10.1017/s002204690007603x.
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Nothing is as problematic in contemporary work on the early Christian Church as Orthodoxy. P. Henry's 1980 conference paper ‘Why is contemporary scholarship so enamoured of ancient heretics?’ outlined the situation, saying, ‘we have moved from historical criticism through historical even-handedness to historical advocacy. The historian is not content to assure the heretics a fair hearing; the historian has become an advocate in their cause. We have done an about-face from Tertullian's De praescriptione haereticorum to De praescriptione patrum’. From ‘ruling-out-of-court of the heretics’ to, in Henry's phrase, ‘ruling-out-of-court of the Fathers’.
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Williamson, Karla Jessen. "Men's and women's spheres among couples from Maniitsoq (Greenland)." Études/Inuit/Studies 30, no. 1 (August 1, 2007): 123–33. http://dx.doi.org/10.7202/016153ar.
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Abstract This paper looks at gender relations and presents original findings of an empirical study among the Kalaallit (Greenland Inuit) of Maniitsoq (southwest Greenland). The focus of the study was to figure out what gender roles look like in Kalaallit eyes. Seven couples were interviewed about what work entails in different contexts. All the women interviewed have a job, and they describe their activities in their own homes. They are involved in social activities (including those related to the Church) much more so than their husbands, and have more control on the values involved in raising their children. Five of the husbands had a job but only four were involved in “recreational” hunting. Husbands are less inclined in Church matters but find spiritual connection while out on the sea and hunting. But these Kalaallit men are becoming more socially isolated. The paper ends with the presentation of three models of couplehood in Maniitsoq: traditional; detached; and reversed.
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McTavish, Fr James. "Devastating Consequences of Sex Trafficking on Women's Health." Linacre Quarterly 84, no. 4 (November 2017): 367–79. http://dx.doi.org/10.1080/00243639.2017.1387471.
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Sex trafficking has devastating consequences on the physical and mental well-being of millions of women around the world. These trafficking victims often come in contact with medical personnel, and these encounters with suitably prepared staff can be a step toward healing of the victims. The Catholic Church, especially through Pope Francis, is making strenuous efforts to curb the spread of sex trafficking. Same-sex feelings and behavior may arise post-trafficking in individuals, although this does not appear to be mentioned thus far in the literature. Here, we are most likely dealing with a type of “pseudo-lesbianism” post-trauma. The trafficking survivor can be helped to understand some of the likely roots of her feelings such as anti-male sentiments following abuse. She needs to be patiently, and expertly, accompanied to process the trauma she has experienced, and learn how to meet her genuine needs for female affection and affirmation in healthy, chaste, and non-erotic ways. Summary Around the world, millions of female victims of human trafficking are forced into sex “work,” often resulting in serious physical and mental-health problems. Healthcare staff should be alert to spot victims of sex trafficking and be ready to assist them. The Catholic Church, especially through Pope Francis, has been vocal in denouncing this form of modern slavery. Some female victims of sex trafficking may experience same-sex feelings afterward. Healing for such young women involves helping them to process their traumatic experiences, as well as patiently accompanying them as they seek to develop healthy, chaste friendships with other females and males.
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Campbell-Reed, Eileen R. "Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church." Ecclesial Practices 4, no. 2 (December 7, 2017): 167–98. http://dx.doi.org/10.1163/22144471-00402002.
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In 2014 women constituted 15.8% of u.s. clergy. They led 10% of u.s. congregations. While the numbers have increased dramatically in fifty years, this data invites a deeper question. What does women’s entry into ministry (lay and ordained) mean for ecclesiology, the life and doctrines of the church? Four case studies from two qualitative investigations of ministry illustrate women’s pastoral leadership from the margins of Roman Catholic and Southern Baptist churches, showing how women called to ministry are: living testaments to a renewed vision for church that embraces the fullness of humanity; living judgments on harms and shortcomings of the church; embodied revisions to ecclesial practices. Each case study bears witness to situated possibility of the Spirit’s work; exposes and challenges sins of sexism; shows every day dilemmas over resisting and subverting power; and reframes doctrine and practice from the margins, renewing ecclesial vision for the church.
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Pagan, Darlene. "The Politics of Faith in the Work of Lorna Dee Cervantes, Ana Castillo, and Sandra Cisneros." Ethnic Studies Review 26, no. 1 (January 1, 2003): 121–34. http://dx.doi.org/10.1525/esr.2003.26.1.121.
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If Chicanas are perceived as a communal threat because they are closer to the carnal, according to the Church, they paradoxically are worshipped as the female divine within indigenous practices like Yoruba or Mexica as well. In the works of Sandra Cisneros, Ana Castillo, and Lorna Dee Cervantes women's religious commitment is revealed through their possible responses to cultural multiplicity: 1) the rejection of one tradition over another, 2) syncretism, or 3) the continual migration between practices despite contradictory impulses. Using irony to address the tension and seeming impossibility of maintaining distinct traditions simultaneously, these writers intimate how women derive strength and a stronger sense of self primarily by moving between traditions.
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Graham, Elaine L. "Gender, Personhood and Theology." Scottish Journal of Theology 48, no. 3 (August 1995): 341–58. http://dx.doi.org/10.1017/s0036930600036796.
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One of the most significant phenomena within the Western Church over the past twenty-five years has been the emergence of feminist theology. Fuelled by the second wave of the modern women's movement, drawing upon the theoretical and critical stances of academic feminism, and inspired by Latin American Liberation Theology, feminist theologians have achieved a remarkable body of work in a relatively short time. They have sought to establish the opportunities and validate the methods by which women, long silenced as theological subjects, may articulate their perspectives and contribute towards the reconstruction of a more ‘inclusive’ theological discipline.
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Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (April 9, 2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.
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AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the work and ministry of one of those women who opened the door to the ordination of women in the Church of the Province of Uganda. In her response to the challenges of the time, Njangali not only refused the old definitions of women’s involvement in church ministry but also guided the whole church to rethink and renew its leadership policy.
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Chevalier, Laura. "Mamas on Mission: Retracing the Church through the Spiritual Life Writing of Single Female Evangelical Missionaries." Mission Studies 36, no. 2 (July 10, 2019): 289–313. http://dx.doi.org/10.1163/15733831-12341653.
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Abstract This article plumbs the spiritual life writing of two twentieth-century single female evangelical missionaries, Lillian Trasher and Dr. Helen Roseveare, for evidence of the church. It rests on concepts of feminine spirituality and the history of women and mission. The historical analysis traces the women’s lives from their early formation through their mission work and looks at six themes of the church on mission that emerged from their writing. It argues that they served as mamas of the church in their contexts by nurturing life through their acts of compassionate care. Their small but deliberate acts of sacrifice and service continue to pose missiological invitations and challenges to the church. Therefore, the article also builds an initial “mama theology” of the church on mission by examining where images in Isaiah and impulses in mission today intersect with the themes in the women’s writing.
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Militello, Cettina. "Donne e ministeri nella Chiesa antica." Augustinianum 57, no. 1 (2017): 19–34. http://dx.doi.org/10.5840/agstm20175712.
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The comments in this Note are not exhaustive, but intentionally offer a path (1. Feminine Typologies; 2. Testimonials relating to ministry; 3. Rites of Ordination (?); 4. The sacramental bond) wherein theological interpretation has a privileged place, deeply inscribed in the present commentary in regard to women’s problems and expectations in today’s Church. Although nothing certain and irrefutable emerges from the documentary evidence, in regard to women’s ministry, the situation of the Church has changed, as has the situation of women. The true sacramental bond concerns the theological understanding of ordained ministry. If this bond is reconnected to its original and constitutive character of service (diakonia), perhaps some of the reasons for excluding women will crumble. For there are women in the Church who continue to live and work within and for the Church.
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Henry, Tamara. "Reimagining Religious Education for Young, Black, Christian Women: Womanist Resistance in the Form of Hip-Hop." Religions 9, no. 12 (December 11, 2018): 409. http://dx.doi.org/10.3390/rel9120409.
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How might the black church and womanist scholarship begin to re-imagine religious education in ways that attends more deliberately to the unique concerns and interests of younger black, Christian women? Throughout the history of the black church, despite being marginalized or silenced within their varied denominations, black women have been key components for providing the religious education within their churches. However, today, in many church communities, we are seeing a new, emerging trend whereby young, black, Christian women are opting out of traditional approaches to religious education. They view contemporary church education as insufficient to address their contrasting range of real-life difficulties and obstacles. Instead, these young women have been turning to the work of contemporary black female hip-hop artists as a resource for religious and theological reflection. Drawing from focus groups conducted with young black female seminarians and explored through the lens of womanist theory, I argue this trend is forming a new, legitimate type of religious education where the work of artists such as Beyoncé and Solange are framing an unrecognized womanist, spirituality of resistance for young black women. Both religious educators and womanist scholars need to pay attention to this overlooked, emerging trend. Respectively, I suggest religious education and womanist scholarship would benefit by considering new resources for religious, theological, and pedagogical reflection, one that is emerging out of young black women’s engagement with the art and music of specific black female artists within hip-hop.
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Glanz, Judy L. "Exploration of Christian Women’s Vocational Ministry Leadership and Identity Formation in Evangelical Churches on the West Coast." Christian Education Journal: Research on Educational Ministry 17, no. 2 (May 11, 2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.
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This empirical research explores adult identity formation through work experiences, gaining insight into structures and practices which allow women to thrive in leadership within the evangelical church ministry context. This qualitative research explores adult identity formation and gender role stereotypes in leadership domains within the evangelical church context on the West Coast. Twenty-five ( n = 25) women in vocational church leadership, aged 25–71, revealed what impedes or contributes to female leadership adult identity formation. Key findings revealed women leaders thrive and gain identity strength through agency found in union with Christ; hold back identity components and skills available to church leadership teams to fit the male work context; contextual factors impact women’s well-being in leadership including assumptions and mindsets adverse to women leading; and lead pastors and supervisors’ beliefs about women in leadership are critical to healthy identity formation. Therefore, this research is an exploration of what experiences assist women leaders to thrive or not thrive in evangelical vocational leadership on the West Coast and how their identity in Christ empowers their leadership.
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Macdonald, Heidi. "Transforming Catholic women's education in the sixties: Sister Catherine Wallace's feminist leadership at Mount Saint Vincent University." Encounters in Theory and History of Education 18 (December 2, 2017): 53–77. http://dx.doi.org/10.24908/eoe-ese-rse.v18i0.6910.
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Sister Catherine Wallace (1917-91) was president of Mount Saint Vincent University (MSVU), Canada’s only degree-granting women’s post-secondary institution, from 1965 to 1974. Wallace’s appointment coincided with a transformative era not only in the North American post-secondary landscape, but also in the Roman Catholic Church and the women’s movement. Wallace was acutely aware that this combination of factors would require a transformation of MSVU itself for the institution to survive the next decade. Wallace ultimately strengthened MSVU’s identity and gave it a more outward-looking vision by embedding many of the goals of second-wave feminism, including the recommendations of the Report of the Royal Commission on the Status of Women in Canada (1970), in the University’s renewal. She also gave the university a more national profile through her work on the executive of the Association of Universities and Colleges of Canada (AUCC), including in 1973 as their first woman president.
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Andolsen, Barbara. "Plenty Good Room: Women Versus Male Power in the Black Church; Hitting Home: Feminist Ethics, Women's Work, and the Betrayal of "Family Values"." Journal of the Society of Christian Ethics 25, no. 1 (2005): 249–52. http://dx.doi.org/10.5840/jsce200525133.
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Price, Hollie. "‘How to pack a hall’: Civic Film Culture in Wartime Britain and MoI Mobile Film Shows for the Women's Institute." Journal of British Cinema and Television 18, no. 4 (October 2021): 458–77. http://dx.doi.org/10.3366/jbctv.2021.0590.
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In the 1930s, the documentary film movement had experimented with non-theatrical distribution and this was championed by John Grierson, who claimed that the ‘future of cinema … may creep in quietly by way of the YMCAs, the church halls and other citadels of suburban improvement’. This article explores the wartime evolution of this idea by expanding on the Ministry of Information's (MoI) organisation of mobile film shows in practice: uncovering archival evidence of Helen de Mouilpied's work organising the regional film exhibition scheme, and focusing on the programming of film shows for women, including those held on a regular basis for the Women's Institute (WI) in the ephemeral spaces of village halls. By taking into consideration records of de Mouilpied's distribution work at the Ministry and the often insubstantial, fragmentary and regional traces of film shows in Ministry records, the local press and the WI journal Home & Country, this article offers a new view of the non-theatrical operation's role as ‘useful cinema’ in the MoI Films Division's propaganda programme, and its encouragement of a civic film culture on the home front that has been overshadowed in histories of British documentary and wartime cinema.
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Meyer, Judith P. "Women and Consistorial Discipline: The Case of Courthézon in the Early Seventeenth Century." Church History 88, no. 2 (June 2019): 316–44. http://dx.doi.org/10.1017/s0009640719001148.
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This study seeks to contribute to a more nuanced understanding of both the Reformed church consistory and women's experience of the Reformation by examining the interactions between the Reformed church consistory and women in the small French town of Courthézon. For the period from 1617 to 1631, it analyzes how the consistory treated women in its exercise of discipline and how women in turn treated the consistory. It examines in-depth a number of cases of women summoned by the consistory for various offenses, including quarreling, dancing, marital and sexual relations, and absence from services. The interactions were complex and suggest that both male patriarchy and female agency were at work. Yet the consistory also treated the two sexes similarly in certain instances. Women demonstrated a remarkable capacity to ignore, negotiate with, and on occasion defy the consistory. One extraordinary woman rejected the consistory's authority altogether when pressed to reconcile. The cases also indicate that the process of consistorial discipline aided women by providing opportunities for them to represent and act for themselves. The consistory was guided by a desire to keep its minority community intact: it showed remarkable patience, forbearance, and a willingness to compromise in its efforts, and it consequently was usually successful.
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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (August 22, 2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.
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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.
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Szocik, Konrad, and Aneta Szyja. "Poland: A Dark Side of Church Cultural Policy." Studia Humana 4, no. 4 (December 1, 2015): 13–22. http://dx.doi.org/10.1515/sh-2015-0022.
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Abstract The cultural policy of the Roman Catholic Church in Poland is incorporated into state-run cultural policies. The organs of public authority enforce the objectives of Church regardless of Church’s actual ability to influence the society. It should be pointed out that the secularization of religion in Poland is frequently misinterpreted and usually equated with its deprivatization. It is worth mentioning that Catholicism is the dominant religion of the country and the Roman Catholic Church has hold a special position in Poland and play a major role in the country’s social and political life. In practice, however, Polish society appears to be religiously indifferent. This paper proves that the official, state-run cultural policy in Poland is based on favoritism of the Roman Catholic Church, regardless of Church’s actual ability to wield influence on society. Thus, there is a variety of implicit and explicit cultural policies implemented by the authorities to support Church. This work also aims at addressing the question of social attitudes to women, especially the one concerning the UN and EU law embracing women’s rights, until recently still not implemented in Poland. This paper further explores some peculiarities of this topic as an example of a specific outcome of Church cultural policy and its impact on both the past and present-day society.
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Denzer, LaRay. "Women in Freetown politics, 1914–61: a preliminary study." Africa 57, no. 4 (October 1987): 439–56. http://dx.doi.org/10.2307/1159893.
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Opening ParagraphThe study of women in Sierra Leone has been well launched. Except for the work of Carol P. MacCormack (formerly Hoffer) on political leadership and socio-economic development among Mende and Sherbro women (1972, 1974, 1975, 1976, 1977, 1978, 1979, 1981, 1982), most of this scholarship focuses on women in Freetown, mainly the Krio. Filomena Steady (1975, 1976) has analysed Krio women's leadership in church and political organisations. The history of their economic contribution to the evolution of the city has been discussed by E. Frances White (1976, 1978, 1981a, b). Gender relationships in modern marriage have been examined by Barbara Harrell-Bond (1975). In addition, there are a number of biographical studies of prominent leaders: Paramount Chief Madam Yoko (Hoffer, 1974), Adelaide Casely Hayford (Okonkwo, 1985; Cromwell, 1986), Constance A. Cummings-John (Denzer, 1981, forthcoming a, b), Hannah S. Benka Coker (Metzger, 1973: 50–2), and Lottie Hamilton-Hazeley (Metzger, 1973: 52–3). On the basis of this body of work it is possible to study more closely the contribution of women in modern politics in Freetown and the socioeconomic forces behind their participation. This account covers the period from the emergence of the proto-nationalist movement, the National Congress of British West Africa (NCBWA), up to the campaign for independence.
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Grandy, Gina, and Sharon Mavin. "Informal and socially situated learning: gendered practices and becoming women church leaders." Gender in Management: An International Journal 35, no. 1 (January 2, 2020): 61–75. http://dx.doi.org/10.1108/gm-03-2019-0041.
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Purpose This paper aims to explore how informal and socially situated learning and gendered practices impact the experiences of women learning to lead and the gendered dynamics inherent in women’s lived experiences of learning. Design/methodology/approach The authors adopt a becoming ontology and a social constructionist perspective. A qualitative approach guided by feminist principles facilitated the surfacing of rich and reflective accounts from women leaders. Semi-structured interviews were conducted with 18 women leader priests in Canada. Findings The authors highlight how gendered practices are concealed and revealed through informal learning processes and illustrate this through two themes, informal and socially situated learning as inductive and gendered, and the jolt of gender discrimination in informal learning. Research limitations/implications While each account from the women church leaders is highly valued in its own right and the women’s stories have generated new insights, the overall data set is small and not generalizable. Future research should explore further the types of informal learning initiatives and systems, which acknowledge and best support women learning to lead in (gendered) organizations. It should also explore how informal learning informs leadership styles in this and other contexts. Originality/value The research demonstrates how informal learning experiences can serve as a site for invisible and unaccounted for gender bias and inform the becoming of women leaders. The research also advances the limited body of work that seeks to better understand the gender dynamics of women’s leadership in faith-based organizations.
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Reyes, Sofía Crespo, and Pamela J. Fuentes. "Bodies and Souls." Mexican Studies/Estudios Mexicanos 36, no. 1-2 (2020): 243–69. http://dx.doi.org/10.1525/msem.2020.36.1-2.243.
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This article examines debates about the bodies and souls of women prostitutes in Mexico City that confronted the revolutionary Mexican government with the Catholic Church in the 1920s. We analyze the philanthropic activities of women’s organizations such as the Damas Católicas through the Ejército de Defensa de la Mujer and the ways in which they engaged in political roles at a time of fierce political struggle between the Catholic Church and the Mexican government. For both the government and Catholic women, it was deemed necessary to isolate and seclude the prostitutes’ bodies to cure them of venereal diseases and rehabilite them morally. While the government interned them at Hospital Morelos, Catholic women established a private assistance network, as well as so-called casas de regeneración, where former prostitutes had to work to sustain themselves while repenting for their sins and receiving the sacraments. By exploring the tension-filled interaction about women prostitutes between the Mexican government and the Catholic Church, we seek to contribute to the understanding of sexuality and prostitution in Mexico City in the 1920s.
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McKitterick, Rosamond. "Women in the Ottonian Church: an Iconographic Perspective." Studies in Church History 27 (1990): 79–100. http://dx.doi.org/10.1017/s042420840001202x.
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Although the principal relationship observable in an early medieval manuscript illustration is that between the artist and his or her text, the interests of the reader, and in many cases the first owner or commissioner of an illustrated book, could to some degree determine the extent and the elaboration of the illustrations, and, possibly, aspects of the iconography. The incidence of women in the illustrations of Christian books of the Carolingian and Ottonian periods, therefore, is a potentially fruitful source for examining the attitudes towards women’s role in the Church in the early Middle Ages. It may be possible to see, firstly, whether the prominence of women in the New Testament, and in the Gospels in particular, is enhanced and elaborated in ninth- and tenth-century visual interpretations of these Christian texts, or, secondly, whether there are any other innovations in Carolingian or Ottonian illustrations which shed light on the religious work of women within the Church. But to what extent is this potential realized? Are omissions as significant as inclusions? Can we conclude much from the relative dearth of pictures of women in Carolingian books, as opposed to the greater number of women portrayed in Ottonian books? It is the purpose of this paper to examine this phenomenon and its context and thereby to suggest some preliminary explanations.
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Álvarez-Trigo, Laura. "Mujeres en la pantalla: la bruja feminista en Chilling Adventures of Sabrina." Clepsydra. Revista de Estudios de Género y Teoría Feminista, no. 20 (2021): 79–98. http://dx.doi.org/10.25145/j.clepsydra.2021.20.04.
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The witch figure in popular culture has often been a symbol associated with subversion and women’s independence. Based on Matilda Joslyn Gage’s exploration of the role of Church and State on the limitation of women’s freedom, and Silvia Federici’s work on the prosecution of the witches as patriarchal oppression, I investigate the ability of the TV show Chilling Adventures of Sabrina (CAOS) to construct a feminist identity from its protagonist’s witchcraft. Also considering previous research on women’s representation in media, this article analyzes structures of power, as well as the representation of sexuality and sorority in CAOS, with the goal of elucidating if, by focusing on individual concerns, the show casts aside a deeper exploration of patriarchal oppression.
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Kenny, Gale L. "The World Day of Prayer: Ecumenical Churchwomen and Christian Cosmopolitanism, 1920–1946." Religion and American Culture: A Journal of Interpretation 27, no. 2 (2017): 129–58. http://dx.doi.org/10.1525/rac.2017.27.2.129.
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AbstractBetween World War I and World War II, the World Day of Prayer (WDP) expressed Protestant women's Christian cosmopolitanism that combined rituals of prayer with a liberal program of social activism and humanitarianism. The WDP began as a way to unite Protestant women together across organizational denominational lines as women's missionary societies entered a period of decline in the 1920s. The WDP raised awareness of home and foreign missionary work and took up a collection to support designated home and foreign mission projects, but it quickly emerged as a site for ritual creativity. The planning committees and prayer service facilitated Protestant women's efforts to replace a traditional understanding of missionary work with a cosmopolitan Christianity that coupled American women's spirituality with a liberal program supportive of racial diversity and internationalism. The prayer services became sacred spaces to enact “unity in diversity,” even though this was always more an ideal than a reality. Churchwomen used the evident dissonance between a universalist vision of a united Christian world and the realities of racial, religious, and national difference to generate discomfort in the prayer services and to deepen participants' spiritual experiences. While the interwar era is understood as a period of theological schisms and Protestant declension, a gendered analysis of Protestantism through the World Day of Prayer shows that it was also a period of religious transformation as churchwomen formulated a modern social gospel that paired spirituality and action in ways that would shape Protestant churches for the next several decades.
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Ivochkin, Demyan. "Bishop of Smolensk and Dorogobuzh Seraphim (Protopopov) in the History of the Smolensk Diocese in the Second Half of the XIX Century." Izvestia of Smolensk State University, no. 1 (53) (April 12, 2021): 175–86. http://dx.doi.org/10.35785/2072-9464-2021-53-1-175-186.
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The article reveals Bishop Seraphim’s (Protopopov) contribution to the development of the Smolensk diocese ruled under his control in the 1869–1874s. The activity of Bishop Seraphim was carried out in several areas such as tem-ple-building, studying the history of the diocese, concern for education of the clergy’s representatives. Due to Bishop Seraphim’s activities, new churches ap-pearedin the Smolensk region during the stated period, a special commission was established to arrange the common sacristy, and the educational charter for diocesan women’s schools was implemented. Moreover, the article allows the author to detail Bishop Seraphim’s bi-ography, to show the stages of his ministry considering the church and social circumstances in which his activities took place. In the course of the research, the author reveals the multivector nature of the activity (social, subjective-creative, religious ascetic, spiritual enlightenment, cultural and educational one) characterizing the Bishop of Smolensk and Dorogobuzh Seraphim (Pro-topopov). The work discloses functions of this activity. The article applies an integrated approach, a general scientific dialectic method of studying and analyzing social phenomena, including the principles of objectivity, historicism and systematicity. As a supplementary approach, a bio-graphical method is used to identify the subjective, personal factor in the activi-ties of Bishop Seraphim (Protopopov). The results obtained make it possible to present more objectively not only the history of the Smolensk Diocese, but also the Russian Orthodox Church.
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Hiner, Hillary. "Finding Feminism through Faith: Casa Yela, Popular Feminism, and the Women-Church Movement in Chile." Latin American Perspectives 48, no. 5 (June 11, 2021): 59–74. http://dx.doi.org/10.1177/0094582x211013009.
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Among the popular feminist projects of the dictatorship period in Chile was the Yela group in Talca, made up of pobladoras (women shantytown residents) and two Maryknoll sisters. Of particular interest is the manner in which this group’s popular feminism and antiviolence work during the 1980s was shaped by the women-church movement and feminist theology related to patriarchy, violence against women, and women’s collective resistance strategies. Over the long term, religious elements were gradually excluded from Casa Yela’s antiviolence work in favor of more secular feminist interpretations. Entre los proyectos feministas populares durante la época de la dictadura en Chile se encuentra la presencia del grupo Yela de Talca, formado por pobladoras (mujeres residentes de poblaciones) y dos hermanas Maryknoll. De particular interés es la forma en que el feminismo popular y antiviolencia de este grupo durante la década de 1980 se moldeó a partir del movimiento mujer-iglesia y la teología feminista relacionada con el patriarcado, la violencia contra las mujeres y las estrategias de resistencia colectiva de mujeres. A largo plazo, los elementos religiosos fueron gradualmente excluidos del trabajo antiviolencia de Casa Yela en favor de interpretaciones feministas más seculares.
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O'Sullivan, Michael E. "Religion, Modernity, and Democracy in Central Europe: Toward a Gendered History of Twentieth-Century Catholicism." Central European History 52, no. 4 (December 2019): 713–30. http://dx.doi.org/10.1017/s000893891900102x.
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Numerous past review articles by scholars of German history share ideas produced by the religious turn in historiography since the 1970s and 1980s. Although highlighting a still growing groundswell of work focused on the German Catholic minority, these essays typically express discomfort with the relation of their subspecialty to the rest of the discipline. Bemoaning the marginalization of Catholic history and the self-inflicted ghettoization of research narrowly focused on regional traditions, past reviewers have worried about the integration of Catholicism within a larger framework. These past articles summarize phases of research on German Catholicism that produced much scholarship and multiple conceptual frameworks through which to understand the enduring impact of the church. Scholars of the 1970s and 1980s pushed against the grain of Hans-Ulrich Wehler's Bielefeld School to prove that Catholicism contributed more to the liberal democratic development of Germany than had been previously assumed, and by the 1990s German Catholic research focused primarily on the social history of Catholicism. The field of German Catholic history underwent a period of uncertain change during the early 2000s. Many of the German-language monographs on the topic remained wedded to the milieu model, but some younger scholars responded to critiques of German Catholic history by studying women's history or deploying poststructuralist analysis.
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Wogu, Chigemezi-Nnadozie. "The Legacy of Elisabeth Maria Redelstein, RN." International Bulletin of Mission Research 44, no. 3 (March 2, 2020): 291–301. http://dx.doi.org/10.1177/2396939320905676.
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Popularly known as “the China Nurse,” Elisabeth Redelstein was one of the most influential missionary nurses the Seventh-day Adventist Church ever had. Her life of service included her caring for patients in the United States, China, and Taiwan. Her devotion to work led her into friendship with the ruling family of China in the 1930s. Her zeal for health empowerment, including educating nurses in China and Taiwan, arose from her passion for women’s emancipation. Her commitment to the gospel and evangelization led her to engage in relief, social intervention, and rehabilitation efforts in Germany following the Second World War.
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Hill, Myrtle. "Women in the Irish Protestant Foreign Missions c. 1873-1914: Representations and Motivations." Studies in Church History. Subsidia 13 (2000): 170–85. http://dx.doi.org/10.1017/s0143045900002854.
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The importance of women’s contribution to foreign missionary work has now been well established, with a range of studies, particularly from Canada, America, and Britain, exploring the topic from both religious and feminist perspectives. The role of Irishwomen, however, has neither been researched in any depth nor recorded outside denominational histories in which they are discussed, if at all, only marginally, and only in relation to their supportive contribution to the wider mission of the Church. The motivations, aspirations, experiences, and achievements of the hundreds of women who left Ireland to do God’s work in India, China, Africa, or Egypt are yet to be explored. My intention in this paper is to discuss their work and the ways in which they have been represented in the context of socio-economic developments in late nineteenth- and early twentieth-century Ireland, to determine how the interaction of class, gender, and religion helped shape their missionary endeavours.
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Schroeder, Joy A. "Elizabeth Wilson, the Bible, and the Legal Rights of Women in the Nineteenth Century." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 219–32. http://dx.doi.org/10.1558/post.v5i2.219.
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In 1849, Elizabeth Wilson (fl. 1849-1850) published an impassioned defense of women’s rights entitled A Scriptural View of Woman’s Rights and Duties. Her work critiques patriarchy in church and society, arguing in favor of women’s social and legal rights within marriage. Challenging prominent male biblical commentators, Wilson asserted that male and female were created as equal co-sovereigns over creation. She claimed that biblical patriarchs and matriarchs exercised equal authority within the marriage relationship. Wilson’s most striking example is Abigail, who distributed household property, an extravagant gift of dressed sheep and other food, to David, against her husband Nabal’s wishes (1 Samuel 25). Wilson uses this story to prove that wives have equal right to administer marital property. Thus she offers an incisive critique of American property and inheritance laws biased against wives and widows.
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Shercliff, Liz. "Towards a New Homiletic." Feminist Theology 29, no. 1 (September 2020): 48–60. http://dx.doi.org/10.1177/0966735020944894.
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Feminism’s contribution to homiletics so far has arguably been restricted to exploring gender difference in preaching. In 2014, however, Jennifer Copeland identified a need not merely to ‘include women “in the company of preachers” but to craft a new register for the preaching event’. This article considers what that new register might be and how it might be taught in the academy. It defines preaching as ‘the art of engaging the people of God in their shared narrative by creatively and hospitably inviting them into an exploration of biblical text, by means of which, corporately and individually, they might encounter the divine’ and proposes that in both the Church and the Academy, women’s voices are suppressed by a rationalist hegemony. For the stories of women to be heard, a new homiletic is needed, in which would-be preachers first encounter themselves, then the Bible as themselves and finally their congregation in communality. Findings of researchers in practical preaching discover that women preachers are being influenced by feminist methodology, while the teaching of preaching is not. In order to achieve a hospitable preaching space, it is proposed that the Church and the Academy work together towards a new homiletic.
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Tinambunan, Edison R. L. "PROPHETESSES MAXIMILLA AND PRISCILLA WOMEN’S HERESIES IN THE PATRISTIC PERIOD." Studia Philosophica et Theologica 18, no. 1 (December 7, 2019): 17–26. http://dx.doi.org/10.35312/spet.v18i1.20.
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On his journey, the Church faces many heresies which try to deviate the orthodoxy teaching. One of these heresies was founded by Montanus and his teaching is known as Montanism. Montanus together with Maximilla and Priscilla claimed that they were filled by Holy Spirit and called themselves as a prophet and prophetesses who had to be followed and heard. The main teaching of this heresy is the promise of the second coming of Jesus Christ, and the promise of the end of the world. This theme is always interested by many people. The reason people attracted to the teaching of this heresy is the establishment of the coming of Jesus Christ which was promised by himself. Many of their followers became disappointed, because though the promised date had passed, Jesus Christ did not come yet. The other teaching of Montanism is about prophecy of the future which actually blinded the followers. If the prophecy failed to happen, it was because of the fault of the followers who lived less ascetic life and did many sins. The Prophets of Montanism had enthusiasm given by the Holy Spirit. It made them have to be obeyed and heard. They even claimed that the absolute truth was on their hand. Therefore, the hierarchy of the Church had to submit themselves to their teaching. Maximilla and Priscilla are two false prophetesses who had great influence in the Montanism period. In this heresy time, the Church had to work hard to fight Montanism teaching and prophecy, especially to defend its orthodoxy teaching of the Church from the false prophetesses.
Sepanjang perjalanan, Gereja menghadapi banyak eresi yang berusaha mendefiasikan ajaran resmi. Salah satu di antara eresi yang banyak itu dikembangkan oleh Montanus yang alirannya dikenal dengan Montanisme. Ia bersama dengan Maximilla dan Priscilla mengaku kepenuhan Roh Kudus dan menyebut diri mereka sebagai Nabi yang harus diikuti dan didengarkan. Ajaran pokok mereka adalah menjanjikan kedatangan Kristus yang mau tidak mau juga menjanjikan akhir dunia yang biasanya diminati oleh banyak orang. Salah satu alasan ketertarikan orang lebih akan ajaran eresi ini adalah penetapan kedatangan Kristus yang dijanjika-Nya, walau akhirnya banyak orang menjadi kecewa, karena waktu yang ditetapkan tidak kunjung datang. Ajaran mereka lainnya adalah ramalan masa yang akan datang yang berusaha mengelabui pengikutnya. Jika ramalan tidak terpenuhi atau tidak kunjung datang, maka kesalahan berdada di tangan para pemohon karena kurang askese dan disposisi diri tidak baik. Para nabi ini memiliki sikap antusiasme berlebihan yang menekankan peran Roh Kudus yang mereka terima. Dengan alasan ini, mereka harus ditaati dan didengarkan. Bahkan kebenaran absolut berada di tangan mereka, bahkan pemimpin Gereja sendiri harus tunduk pada pengajaran mereka ini. Maximilla dan Priscilla adalah dua nabi perempuan yang sesat. Mereka sangat berpengarauh pada periode Montanisme. Gereja harus berjuang keras pada periode mereka untuk meluruskan ajaran dan ramalan Montanisme, terlebih membela ortodox Gereja dari nabi perempuan yang palsu tersebut.
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Gaitskell, Deborah. "Hot Meetings and Hard Kraals: African Biblewomen in Transvaal Methodism, 1924-601." Journal of Religion in Africa 30, no. 3 (2000): 277–309. http://dx.doi.org/10.1163/157006600x00546.
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AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kraals she encountered hostility in the form of patriarchal control of women and an unusual proliferation of rival indigenous spirits. Her successors found male drinking an even greater obstacle to a sympathetic hearing. In urban townships along the Witwatersrand, Biblewomen work was less pioneering and more routinised, providing pastoral support to local churches via sick-visiting and following up lapsed members. From 1945-59, some Biblewomen were trained at Lovedale Bible School. The period after 1960 deserves separate exploration. In 1997, a new start was made with a national, autonomous Biblcwomen ministry, though many women, black and white, regretted severing their personal and organisational links of mutual dependence.
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Noddings, Timothy Robert. "The Bible Student’s Sacrifice: Gender Fluidity and Consecrated Identity in Evangelical America, 1879-1916." Religion and Gender 2, no. 2 (February 19, 2012): 328–47. http://dx.doi.org/10.1163/18785417-00202008.
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American feminist scholars have often represented gender in nineteenth-century evangelical Protestantism as a binary conflict between oppositional ‘male’ and ‘female’ categories of identity and experience. Drawing on the theoretical work of Jeanne Boydston, this article argues that gender within evangelical religion is better understood as a ‘system of distinctions’ that could be articulated in a variety of ways, some of which violated the gendered division of masculine/feminine. The American Bible Student movement, as a fervent millennialist organization, demanded that its members sacrifice their individuality to become ‘harvest workers’ for Christ. This sacrifice temporarily provided Students with a degree of freedom to construct spiritual identities that combined ‘masculine’ and ‘feminine’ signifiers, destabilizing the binary meaning of gender. After 1897, a series of internal challenges and schisms re-solidified the gender line, associating stability with the limiting of women’s power within both church and home.
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Popovic-Filipovic, Slavica. "Hannah Jessie Hankin-Hardy, in medical and humanitarian mission in Serbia during the great war." Archive of Oncology 18, no. 4 (2010): 136–39. http://dx.doi.org/10.2298/aoo1004136p.
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The Studenica Monastery, built in 1186 A.D., the royal mausoleum of the Nemanjic Dynasty, is considered the forerunner of the Serbian statehood and conscience because in it the first school and hospital were established. It is also where the first book was written in Serbian language. Studenica, as the cradle of the Serbian medicine, produced - and through the following eight centuries, nurtured many educators and iconic figures of the Serbian cultural tradition. Among them was St. Sava, the first Serbian Archbishop, whose name is also borne by one of the highest Serbian civilian orders, which is awarded for extreme dedication and philanthropy in Serbia and worldwide. This here is an attempt to preserve the memory of the philanthropist Hannah Henkin Hardy, who was also personally awarded one of these Serbian orders. Hannah Henkin Hardy (1886-1944) was born in Worchester, U.K., completed a medical school in Melbourne, Australia, and arrived in Serbia in January 1915 together with the first Scottish Women's Hospitals. In Kragujevac, together with the Serbian physicians, and the 'Kolo srpskih sestara,' Mrs. Hardy established the League of Serbian Women to jointly fight the great typhus epidemic. She also founded the out-patients ambulances for the poor in Kragujevac, as well as the soup kitchens, and took part in various humanitarian activities. Mrs. Hardy and her husband Samuel Hardy, together with some other philanthropists, repaired the war-damaged Church of St. George in Topola. She joined the Serbian refugees in their escape from the invading enemy forces to the Adriatic Coast through the dangerous snowbound mountains of Albania and Montenegro. She remembered the suffering of the Serbian people and the dedicated humanitarian activities of the Serbian medical corps and foreign medical missions for the rest of her life. Mrs. and Mr. Hardy dedicated their lives to philanthropy and humanitarian work, helping small and suffering peoples and nations.
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Olusola, Adesanya Ibiyinka. "Exploring the Relevance of Feminist Leadership in Theological Education of Nigeria." Khazar Journal of Humanities and Social Sciences 16, no. 4 (December 2013): 26–40. http://dx.doi.org/10.5782/2223-2621.2013.16.4.26.
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Feminist leadership is very important in theological education as it would seek to deconstruct stereotypical assumptions about women and gender in Christian theological traditions. Unfortunately, most of the theological schools in Nigeria do not have feminist as leaders. Five reasons why feminist leadership are needed in theological schools have been identified as, the bible teaching that women brought sin and death to the world, servant hood notion of women, scandal of particularity, male domination of ministries and theological methods and process that are full of stereotypes. All this does not provide women a unique opportunity to discover and develop their potential in the church and society. Also, women’s relevance and contributions can be hampered if not allowed to put in their optimum. To avoid this, the researcher suggests that theological education should not discriminate against any gender, but should work to bring about gender justice by involving the feminist leaders in theological education in Nigeria. It is hoped that by pursuing these steps, theological education in Nigeria would be preparing the way to sustainable development of the mission of Christ on earth.
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Irarrázaval, Diego. "Realismo utópico en trayectorias eclesiales." Revista Eclesiástica Brasileira 78, no. 309 (November 13, 2018): 94. http://dx.doi.org/10.29386/reb.v78i309.715.
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La metáfora de laboriosas hormigas permite examinar la tenaz creatividad. Desde hace 50 años las teologías han rebrotado gracias a relecturas del Evangelio y a inserciones en el caminar del pobre. Se han encarado absolutos socio-económicos, espiritualismos, censuras eclesiásticas (y otros obstáculos). A partir de incentivos conciliares, un ´realismo utópico´ ha sido desarrollado desde Medellín (1968) hasta el presente. Esto lo manifiestan pueblos sufridos, sabios, amables; también lo despliegan las corrientes de reflexión latinoamericana, y de modo especial, la reflexión sistemática hecha por teólogas y biblistas. La población creyente aporta esperanza, desentraña signos de los tiempos, confronta pautas opresoras, y desenvuelve dimensiones utópicas (realistas, confiables) en las trayectorias eclesiales.Abstract: A metaphor of ants who do great work is a way of acknowledging theological creativity in Latin America. During five decades there have been new understandings of the Word, and thoughtful interactions with the poor. It includes dealing with social-economic patterns, spiritualism, and ecclesiastical obstacles. Reception of Vatican II, ongoing regional church renewal (triggered by Medellín), and people´s wisdom and praxis of justice and peace are the frameworks of trustworthy utopias. This essay also underlines contributions by women theologians. In Latinamerica, God´s people share faith and do theology with shortcomings and with evangelical creativity, and give witness of utopian dimensions.Keywords: People’s faith; Latinamerican Theologies; Realistic Utopia; Women’s understanding of the faith.
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Askins, William, and Sharryn Kasmir. "Women's Work and Women's Work Cultures." Anthropology of Work Review 12, no. 4 (December 1991): 1. http://dx.doi.org/10.1525/awr.1991.12.4.1.
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van Heyningen, Elizabeth. "The South African War as humanitarian crisis." International Review of the Red Cross 97, no. 900 (December 2015): 999–1028. http://dx.doi.org/10.1017/s1816383116000394.
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AbstractAlthough the South African War was a colonial war, it aroused great interest abroad as a test of international morality. Both the Boer republics were signatories to the Geneva Convention of 1864, as was Britain, but the resources of these small countries were limited, for their populations were small and, before the discovery of gold in 1884, government revenues were trifling. It was some time before they could put even the most rudimentary organization in place. In Europe, public support from pro-Boers enabled National Red Cross Societies from such countries as the Netherlands, France, Germany, Russia and Belgium to send ambulances and medical aid to the Boers. The British military spurned such aid, but the tide of public opinion and the hospitals that the aid provided laid the foundations for similar voluntary aid in the First World War. Until the fall of Pretoria in June 1900, the war had taken the conventional course of pitched battles and sieges. Although the capitals of both the Boer republics had fallen to the British by June 1900, the Boer leaders decided to continue the conflict. The Boer military system, based on locally recruited, compulsory commando service, was ideally suited to guerrilla warfare, and it was another two years before the Boers finally surrendered. During this period of conflict, about 30,000 farms were burnt and the country was reduced to a wasteland. Women and children, black and white, were installed in camps which were initially ill-conceived and badly managed, giving rise to high mortality, especially of the children. As the scandal of the camps became known, European humanitarian aid shifted to the provision of comforts for women and children. While the more formal aid organizations, initiated by men, preferred to raise funds for post-war reconstruction, charitable relief for the camps was often provided by informal women's organizations. These ranged from church groups to personal friends of the Boers, to women who wished to be associated with the work of their menfolk.
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Harris, Barbara J. "A New Look at the Reformation: Aristocratic Women and Nunneries, 1450–1540." Journal of British Studies 32, no. 2 (April 1993): 89–113. http://dx.doi.org/10.1086/386024.
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Ever since the first flowering of scholarship on women in the late nineteenth and early twentieth centuries, convents have occupied a central place in historians' estimate of the position of women in medieval and early modern Europe. In 1910, Emily James Putnam, the future dean and president of Barnard College, wrote enthusiastically in The Lady, her path-breaking study of medieval and renaissance aristocratic women, “No institution in Europe has ever won for the lady the freedom of development that she enjoyed in the convent in the early days. The modern college for women only feebly reproduces it.” In equally pioneering works published in the same period, both Lena Eckenstein and Eileen Power recognized the significance of the nunnery in providing a socially acceptable place for independent single women.Many contemporary historians share this positive view of convents. In Becoming Visible, one of the most widely read surveys of European women's history, for example, William Monter wrote approvingly of convents as “socially prestigious communities of unmarried women.” Similarly, Jane Douglass praised nunneries for their importance in providing women with the only “visible, official role” allotted to them in the church, while Merry Wiesner, sharing Eckenstein and Power's perspective, has observed that, unlike other women, nuns were “used to expressing themselves on religious matters and thinking of themselves as members of a spiritual group. In her recently published study of early modern Seville, to give a final example, Mary Perry criticized the assumption that nuns were oppressed by the patriarchal order that controlled their institutions; instead, she emphasized the ways in which religious women “empowered themselves through community, chastity, enclosure and mystical experiences.”
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Rivasplata Varillas, Paula Ermila. "La enfermería femenina del área de medicina del Hospital de las Cinco Llagas de Sevilla en los siglos XVI al XVIIIFemale Nurses in the Medicine Area of the Hospital de las Cinco Llagas in Seville in the XVI and XVIII Centuries." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 5 (May 23, 2016): 212. http://dx.doi.org/10.18239/vdh.v0i5.210.
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RESUMEN En el Antiguo Régimen ibérico, los hospitales fueron de las pocas instituciones que se caracterizaron por la especialización del trabajo femenino, convirtiéndose en lugares de refugio y de opción de vida para muchas mujeres que demostraban dedicación absoluta al hospital. En este contexto, la hipótesis planteada es que en un hospital regido por religiosos como fue el de las Cinco Llagas de Sevilla, se esquematizó el trabajo femenino del cuidado, caracterizado por el control, la prohibición y la separación de sexos. De tal manera que creó un reducto cerrado de la visibilidad pública de las labores realizadas por las enfermeras en una institución amparada por la Iglesia. La metodología utilizada fue la heurística y la hermenéutica de las fuentes primarias consultadas en el Archivo de la Diputación Provincial de Sevilla. PALABRAS CLAVE: enfermeras, mujeres, Antiguo Régimen, Hospital de las Cinco Llagas, Sevilla ABSTRACT In the Iberian Old Regime, hospitals were among the few institutions that were characterized by specialization of women’s work where the female nurse could develop freely, and they became places of refuge and life choice for many women who showed absolute dedication to the hospital. In this context, the raised hypothesis is that, in a hospital governed by religious as it was that of las Cinco Llagas of Seville, it was outlined the feminine work of the care, characterized by the control, the prohibition and the separation of sexes. In such a way that this hospital sheltered ill women and needed other women to work both in domestic and medical activities, creating a place closed to public visibility of the job done by these women in an institution protected by the church. The methodology used was heuristics and hermeneutics of primary sources consulted in the Archivo de la Diputación Provincial of Seville. KEY WORDS: nurses, women, Old Regime, Hospital de las Cinco Llagas, Sevilla
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Harmon, Maurice, and Angela Bourke. "Women's Work." Books Ireland, no. 256 (2003): 59. http://dx.doi.org/10.2307/20632551.
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Fréine, Celia de, Daniel J. Casey, Linda M. Casey, Nina FitzPatrick, and Ines Rieder. "Women's Work." Books Ireland, no. 151 (1991): 119. http://dx.doi.org/10.2307/20626444.
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Schechner, Richard. "“Women's Work”?" TDR/The Drama Review 47, no. 4 (December 2003): 5–7. http://dx.doi.org/10.1162/105420403322763972.
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Ouellette, Laurie, and Julie Wilson. "WOMEN'S WORK." Cultural Studies 25, no. 4-5 (September 2011): 548–65. http://dx.doi.org/10.1080/09502386.2011.600546.
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Goodrich, Thelma Jean. "Women's Work." Journal of Feminist Family Therapy 1, no. 1 (February 28, 1989): 85–92. http://dx.doi.org/10.1300/j086v01n01_06.
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Puaca, Laura Micheletti. "Women's work." Science 359, no. 6381 (March 15, 2018): 1221. http://dx.doi.org/10.1126/science.aar8211.
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Brown, Clair, and Joseph A. Pechman. "Women's Work." Brookings Review 5, no. 4 (1987): 41. http://dx.doi.org/10.2307/20080002.
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