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Journal articles on the topic 'Women saints in literature'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Fellner, Astrid, and Trudier Harris. "Saints, Sinners, Saviors: Strong Black Women in African American Literature." Modern Language Review 99, no. 3 (2004): 770. http://dx.doi.org/10.2307/3739030.

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L. Scarborough, Connie. "ENCARNACIÓN JUÁREZ-ALMENDROS. Disabled Bodies in Early Modern Spanish Literature: Prostitutes, Aging Women and Saints. Liverpool: Liverpool UP, 2017. viii + 201 pp." Revista Canadiense de Estudios Hispánicos 44, no. 2 (2021): 541–44. http://dx.doi.org/10.18192/rceh.v44i2.6124.

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3

Wells, Anna Redhair. "Hagiography as Source: Gender and Conversion Narratives in The Book of the Saints of the Ethiopian Church." Religions 11, no. 6 (2020): 307. http://dx.doi.org/10.3390/rel11060307.

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Drawing on the work of Jeanne-Nicole Mellon Saint-Laurent, this essay proposes utilizing hagiographies from the The Book of the Saints of the Ethiopian Church, a fifteenth-century Ethiopian collection of saints’ lives, to explore various aspects of conversion. Other scholars employ a similar approach when analyzing hagiographical literature found in medieval Europe. While acknowledging that these texts do not provide details about the historical experience of conversion, they can assist scholars in understanding the conception of conversion in the imagination of the culture that created them.

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4

Anderson, Lisa M. "Saints, Sinners, Saviors: Strong Black Women in African American Literature (review)." MFS Modern Fiction Studies 48, no. 3 (2002): 757–59. http://dx.doi.org/10.1353/mfs.2002.0048.

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5

Rowden, Terry. "Saints, Sinners, Saviors: Strong Black Women in African American Literature (review)." College Literature 30, no. 1 (2003): 182–84. http://dx.doi.org/10.1353/lit.2003.0022.

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6

Prof.S.Subbulakshmi. "Periyapuranam and Thirukkural." Global Journal of Research in Humanities & Cultural Studies 3, no. 1 (2023): 24–27. https://doi.org/10.5281/zenodo.7650773.

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Periyapuranam is Sekkizhar’s encyclopedic Hagiography, Divine and sacred literature. It is a recorded history of 63 sacred saints (Nayanmars) who attained Mukti  by their uncompromising  love  to Lord Siva. Periyapuranam is an account of the lives of great Saints who lived in Tamil Nadu, a thousand years ago. The Sixty three saints   praised in Periyapuranam are historical persons not mythical. It is written by Sekkizhar who was the Chief Minister in the court of Kulotthunga Chola of 12<sup>th</sup> Century. These saints consist of devoted men and women of all ag

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7

Fernandez, Enrique. "Disabled bodies in early modern Spanish literature: Prostitutes, aging women and saints." Romance Quarterly 67, no. 1 (2019): 55–56. http://dx.doi.org/10.1080/08831157.2020.1698892.

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Berco, Cristian. "Disabled bodies in early modern Spanish literature: prostitutes, aging women and saints." Journal of Spanish Cultural Studies 20, no. 4 (2019): 573–75. http://dx.doi.org/10.1080/14636204.2019.1692923.

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Deshmukh, Dr Nivedita. "Feminism in Selected Women Saint Literature in Maharashtra." Indian Journal of Applied Research 4, no. 7 (2011): 152–54. http://dx.doi.org/10.15373/2249555x/july2014/46.

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10

Das, Arunav, and Rajeshwar Mittapalli. "The Contribution of Akka Mahadevi and Mirabai to Bhakti Literature: A Comparative Study from the 21st-Century Perspective." International Journal of Language, Literature and Culture 3, no. 6 (2023): 1–6. http://dx.doi.org/10.22161/ijllc.3.6.1.

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This study aims to demonstrate the contribution of Akka Mahadevi and Mirabai to the Bhakti literature. This paper will explore the contribution of two classical female Hindu poet-saints by analyzing their selected poetry, a comparative analysis of Mahadevi’s devotion to Lord Shiva, and Mirabai’s devotion to Lord Krishna. These two famous women poets in the Middle Ages acted like social reformers and radical change makers in society; breaking the patriarchal norms, and erasing the distinction of caste, class, and language barriers to democratize spirituality through their artistic emotion of de

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11

Christensen, Maria Munkholt, and Peter Gemeinhardt. "Holy Women and Men as Teachers in Late Antique Christianity." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 2 (2019): 288–328. http://dx.doi.org/10.1515/zac-2019-0015.

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Abstract This article shows how the theme of education was treated in late antique hagiographical discourse. Brief references are made to two ascetic archetypes, Antony and Macrina, who are both styled in their vitae in relation to education, either by rejecting classical education or appropriating philosophy and substituting classical literature with biblical literature. On this basis the article focuses in more detail on six hagiographical texts and their protagonists, i. e. three texts primarily on men (the Life of Hypatius of Rufiniane, the saints of Theodoret of Cyrus’ Religious History a

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Puradkar, Rina Avinash Pitale. "Feministic Approach of Saint Poetess of Varkari Sampradaya:." dianoesis 17, no. 1 (2025): 167–90. https://doi.org/10.12681/dia.41710.

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Feminism seeks not to divide genders but to empower women to progress alongside men, challenging social inequalities and asserting women’s autonomy, identity, and equal rights across all spheres of life. Its core aim is to transform gender-biased societal mindsets and patriarchal structures, promoting an egalitarian society. In Maharashtra, the varkari sect embodies values of humanism, liberty, and gender equality. Amid periods of moral decline, the teachings of varkari saints offered ethical direction. Notably, female saint-poetesses of the varkari tradition, from the 13th century, used devot

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13

Méndez, Susan C. "Ghosts in Nelly Rosario’s Song of the Water Saints and Angie Cruz’s Soledad." Small Axe: A Caribbean Journal of Criticism 26, no. 1 (2022): 16–29. http://dx.doi.org/10.1215/07990537-9724023.

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Recent texts in Latinx literature have ghosts that demonstrate new knowledge about history, culture, and subjectivity. In Song of the Water Saints and Soledad, the first novels of authors Nelly Rosario and Angie Cruz, respectively, the figure of the ghost is a trope that imaginatively reconnects communities of women that are fractured by the corruptive influence of the United States and other Western nations in the Latin Caribbean. The ghost of Graciela in Song of the Water Saints and the “living ghost” of Olivia in Soledad allow readers to see how matrilineal bonds in families can be restored

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14

Fellner, Astrid. "Saints, Sinners, Saviors: Strong Black Women in African American Literature by Trudier Harris (review)." Modern Language Review 98, no. 3 (2003): 770–71. http://dx.doi.org/10.1353/mlr.2003.a827172.

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15

Fellner, Astrid. "Saints, Sinners, Saviors: Strong Black Women in African American Literature by Trudier Harris (review)." Modern Language Review 99, no. 3 (2004): 770–71. http://dx.doi.org/10.1353/mlr.2004.a826837.

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16

Luchkina, Olga. "“the Right To A Biography”: Remarkable Women And men In Children’s Literature." Children's Readings: Studies in Children's Literature 20, no. 2 (2021): 42–56. http://dx.doi.org/10.31860/2304-5817-2021-2-20-42-56.

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The article examines the practice of selecting biographies for children’s reading in the 1860s-1880s on the basis of criticism and bibliographic lists published in the magazines “Pedagogical Collection” and “Women’s Education”. The pantheon of heroes of the Fatherland included writers, statesmen, and rulers, saints, military leaders, artists and musicians, inventors and scientists, famous women. The recommendation of biographies for children’s reading was conditioned by the addressee, the facts of the heroes’ lives, their educational potential, socio-cultural and ideological environment. The i

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17

Wicke, Jennifer. "Guest Column—Epilogue: Celebrity's Face Book." PMLA/Publications of the Modern Language Association of America 126, no. 4 (2011): 1131–39. http://dx.doi.org/10.1632/pmla.2011.126.4.1131.

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Celebrity relies on a gaze, a collective or public regard that, in gazing, confers value. Celebrity also demands a face to celebrate—faciality is a sine qua non of “celebrification.” The historian Peter Brown demonstrates in The Cult of the Saints that late antiquity introduced the overriding importance of saints' images, bodies, relics, or tomb sites in a Christian worship that emphasized the mediation of saints between heaven and earth and in place of angels; celebrity had its origins in the woodcut portraits and wayside shrines that proliferated as well as in the professionally wrought icon

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18

Rivera-Cordero, Victoria. "Disabled Bodies in Early Modern Spanish Literature: Prostitutes, Aging Women and Saints by Encarnación Juárez-Almendros." Early Modern Women 15, no. 1 (2020): 200–204. http://dx.doi.org/10.1353/emw.2020.0027.

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19

Sutherland-Meier, Madeline. "Disabled Bodies in Early Modern Spanish Literature. Prostitutes, Aging Women and Saints by Encarnación Juárez-Almendros." Bulletin of the Comediantes 71, no. 1-2 (2019): 291–93. http://dx.doi.org/10.1353/boc.2019.0033.

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20

Campbell, Erin J. "Prophets, Saints, and Matriarchs: Portraits of Old Women in Early Modern Italy*." Renaissance Quarterly 63, no. 3 (2010): 807–49. http://dx.doi.org/10.1086/656929.

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AbstractThis essay examines portraits of old women that were produced for the households of the professional and elite classes in Emilia-Romagna, Lombardy, and the Veneto during the second half of the sixteenth century, when, as a result of religious and social reform, women's lives came under increasing scrutiny. By interpreting the portraits within the context of prescriptive texts on the stages of women's lives, this study argues that the portraits provide evidence for the pivotal role of old women within the moral and symbolic order of the family, as well as in the wider community beyond t

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21

King, John N. "The Godly Woman in Elizabethan Iconography." Renaissance Quarterly 38, no. 1 (1985): 41–84. http://dx.doi.org/10.2307/2861331.

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Emblematic figures of godly and faithful women proliferate throughout the literature of the English Renaissance and Reformation. Characteristically they hold books in their hands symbolic of divine revelation, or they appear in books as representations of divine inspiration. While such representation of a pious feminine ideal was traditional in Christian art, Tudor reformers attempted to appropriate the devout emotionality linked to many female saints and to the Virgin Mary, both as the mother of Christ and as an allegorical figure for Holy Church, providing instead images of Protestant women

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22

Lepovitz, Lyndsey. "Revolutionary Women of Texas and Mexico: Portraits of Soldaderas, Saints, and Subversives." Rhetoric Review 41, no. 4 (2022): 330–32. http://dx.doi.org/10.1080/07350198.2022.2109538.

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23

RUBÓCZKI, BABETT. "ENVIRONMENT AND THE SOMATIC BODY IN CHERRÍE MORAGA’S HEROES AND SAINTS AND EDWIDGE DANTICAT’S THE FARMING OF BONES." Revista de Estudios Norteamericanos, no. 25 (2021): 75–89. http://dx.doi.org/10.12795/ren.2021.i25.04.

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The paper offers a cross-cultural literary analysis of Chicana Cherríe Moraga’s Heroes and Saints (1992) and Haitian American Edwidge Danticat’s The Farming of Bones (1998) and compares the play and the novel on the basis of their shared thematic link of interwoven environmental and racial violence directed against marginalized people of color. Despite the works’ geographically distant contexts—set in the US Southwest and the Caribbean island of Hispaniola, respectively—and the differing collective traumas of genocide the texts dramatize, both narratives foreground the motif of violated nature

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24

Wortley, John. "Holy Women of Byzantium: Ten Saints' Lives in English Translation.Alice-Mary Talbot." Speculum 73, no. 1 (1998): 271–72. http://dx.doi.org/10.2307/2886955.

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25

Bermas, Jerald Alpe. "Beliefs, Traditions and Cultural Practices in Folklores of Bula, Camarines Sur, Philippines: Basis for Contextualizing Instructional Materials in Teaching Language and Literature Jerald Alpe Bermas." Asian Journal on Perspectives in Education 2, no. 1 (2023): 90–102. https://doi.org/10.63529/ajpe.v2i1.7651.

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The study characterized folklores in Bula in the context of their beliefs, traditions, and cultural practices through responsive narrative interview and narrative analysis design. Qualitative content analysis and coding frames were employed to interpret and analyze the data. The folkloric narratives, gathered from four barangays, were classified into tales of fishers, legends of women warriors, and myths of supernatural beings. Furthermore, eleven folkloric narratives showed eight manifestations of beliefs, traditions, and cultural practices. Bula, one of the oldest towns in the Bicol Region,

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26

Eales, Jacqueline. "Samuel Clarke and the ‘Lives’ of Godly Women in Seventeenth-Century England." Studies in Church History 27 (1990): 365–76. http://dx.doi.org/10.1017/s0424208400012171.

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When Samuel Clarke’s The Lives of Sundry Eminent Persons in this Later Age was published posthumously in 1683, the ‘godly life’ was a well-established genre of Puritan literature. Clarke himself had contributed to its popularity with his various compilations of’lives’ of ministers and laity culled primarily from published funeral sermons and spiritual biographies by other authors. Today such editions would be regarded as blatant plagiarism, but in the mid-seventeenth century, before the advent of the copyright laws, they were widely appreciated, and in the Introduction to this, his last work,

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27

Künstler-Langner, Danuta. "Kobieta w dawnej literaturze polskiej. Inspiracje, wzorce, twórczość." Studia Interkulturowe Europy Środkowo-Wschodniej, no. 13 (November 25, 2020): 153–81. http://dx.doi.org/10.31338/2544-3135.si.2020-13.8.

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This paper presents the images of women in European culture and Old Polish Literature. The works devoted to women from the Middle Ages to Baroque focused on their social and political duties or artistic creation. The authors chose different literary forms: chronicles, poems, epigrams, laments, odes, sonnets, or epic works. The created characters included: a saint, a beloved lady, a donna angelicata, a hero of a chronicle or an autobiography. The works described their life, creative activity, or artistic aspirations. Some of them are panegyric poems, religious works, meditations, or love poetry

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28

Woodacre, Elena. "Saints or Sinners? Sexuality, Reputation and Representation of Queens from Contemporary Sources to Modern Media." De Medio Aevo 10, no. 2 (2021): 371–85. http://dx.doi.org/10.5209/dmae.76266.

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This article explores allegations of sexual scandal connected with premodern royal women in Europe and China. It begins by assessing expectations of queenly ideals, particularly the emphasis given to female chastity in European and Chinese culture. This forms a foundation for an extended discussion of tales of sexual impropriety of both real and legendary queens from China in the third century BCE to eighteenth century Europe. This survey highlights three key themes: the idea of dangerous and destructive beauty, the topos of the wanton and promiscuous queen and perceptions of transgressive aff

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29

Xue, Zhao, and Yu A. Govorukhuna. "Modern Russian female prose in Chinese Russian studies." Sibirskiy filologicheskiy zhurnal, no. 3 (2020): 142–55. http://dx.doi.org/10.17223/18137083/72/11.

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Chinese literary scholars studying Russian literature come to a conclusion by the end of the twentieth century that its history has many “white spots.” Thus, efforts are made to fill the existing lacunas, and one of them is the modern Russian female prose. The paper analyzes the Chinese reader’s receptive attitudes determining the interpretation and evaluation of the works of Russian women-writers. One reason for the interest in Russian female literature is the “women’s issue” relevance in China. “Soft” Chinese feminism is a receptive context defining the text interpretation. In the Russian li

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30

Moody, J. "Saints, Sinners, Saviors: Strong Black Women in African American Literature; "The Regulations of Robbers": Legal Fictions of Slavery and Resistance." American Literature 75, no. 2 (2003): 465–67. http://dx.doi.org/10.1215/00029831-75-2-465.

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31

Robertson, Elizabeth. "Middle English Legends of Women Saints. Sherry L. Reames , Martha G. Blalock , Wendy R. Larson." Speculum 80, no. 3 (2005): 957–58. http://dx.doi.org/10.1017/s0038713400008721.

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32

Łowczanin, Agnieszka. "The Monk by M. G. Lewis: Revolution, Religion and the Female Body." Text Matters, no. 6 (November 23, 2016): 15–34. http://dx.doi.org/10.1515/texmat-2016-0002.

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This paper reads The Monk by M. G. Lewis in the context of the literary and visual responses to the French Revolution, suggesting that its digestion of the horrors across the Channel is exhibited especially in its depictions of women. Lewis plays with public and domestic representations of femininity, steeped in social expectation and a rich cultural and religious imaginary. The novel’s ambivalence in the representation of femininity draws on the one hand on Catholic symbolism, especially its depictions of the Madonna and the virgin saints, and on the other, on the way the revolutionaries used

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33

Valone, Carolyn. "Mothers and Sons: Two Paintings for San Bonaventura in Early Modern Rome." Renaissance Quarterly 53, no. 1 (2000): 108–32. http://dx.doi.org/10.2307/2901534.

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Portia dell'Anguillara Cesi and Margherita della Somaglia Peretti were both wealthy heiresses in late sixteenth-century Rome, and each was the patron of a fine altarpiece for the Capuchin church of San Bonaventura. Although women were widely recognized as patrons in the period, the patronage of these two paintings, which show the Virgin, saints, and the portrait of a young boy, has always been assigned to their husbands, Paolo Emilio Cesi and Michele Peretti, because the works have been related to the patrilinear, agnatic image of the early modern family, i.e., fathers and sons. Instead, the w

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34

Nwafor-Orizu, Obianuju E., Ifeyinwa N. Okonkwo, and Roseline Nkechi Obiozor-Ekeze. "An assessment of women’s knowledge of climate change information in Nigeria: The case of Onitsha women." Journal of Library Services and Technologies 7, no. 1 (2025): 72–80. https://doi.org/10.47524/jlst.v7i1.73.

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The burden of climate change is globally felt. Biting and severe extreme weather conditions are negatively affecting all aspects of human life and threatening man‘s very existence here on Earth. Experts have assured that a lot can be done daily by everyone to control this rising trend. Nigerian women in particular can do many things about climate change as many of the anti-climate activities in Nigeria revolve around women‘s family routine work, lifestyle, and responsibilities. Therefore, the first action towards effective climate adaptation will be equipping women with the necessary climate i

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35

Jyotsna, Kumari, and Nivedita Shaw Dr.Norah. "Martyrs or Metaphors? Deconstructing the Feminine in Angels with Pyjamas." Literary Enigma 1, no. 4 (2025): 126–28. https://doi.org/10.5281/zenodo.15455865.

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Abstract   This paper critically examines Tabish Khair’s nuanced portrayal of women in his short story collection Angels with Pyjamas, with a particular focus on “The Body by the Dam.” In Khair’s narratives, female characters often exist more as symbolic presences than as psychologically fleshed-out individuals. This study argues that Khair intentionally constructs women as metaphors—saints, martyrs, or haunting reminders of communal trauma—thereby highlighting the marginalization and objectification of the feminine within patriarchal and politically vo

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36

Lipisivitska, Alina. "Female images in the literature of Fin de Siècle." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 15, no. 26-27 (2022): 133–37. http://dx.doi.org/10.34079/2226-3055-2022-15-26-27-133-137.

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The article examines three models of female images in the literature of the Fin de Siècle era. During the analysis of literary studies by foreign scientists, it was found that three models of femininity dominate in the literary works of the foreign era: femme fatale, femme fragile and femme enfant. The scientific study provides a detailed description and comparison of the three above-mentioned artistic images of literature. The first image, the femme fatale, was found to be that of a demonic temptress who leads to ruin, lusts after a hedonistic lover and kills him in extreme cases. The image i

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37

Lavrinoviča, Aļesja. "The Syntactic Flexibility of 1 Corinthians 14:33b." Journal of Biblical Literature 141, no. 1 (2022): 157–75. http://dx.doi.org/10.15699/jbl.1411.2022.9.

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Abstract This article discusses the syntactical position and function of 1 Cor 14:33b (“as in all the churches of the saints”) in its immediate context. Internal evidence reveals that verse 33b does not have a smooth syntactic connection to either the preceding (“God is a God of peace”) or the following clause (“women should be silent”). The purpose of this study is to illuminate the syntactical function of verse 33b and its place in 1 Cor 14. Verse 33b has been counted by some scholars, for example, Jan Willem Straatman and Johannes Weiss, as the work of a Pauline editor (along with vv. 34–35

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Rachyeta, Dhar, and Tamishra Swain Dr. "The Role of Kashmiri Women Writers in Shaping Gender Discourse." Criterion: An International Journal in English 16, no. 2 (2025): 245–61. https://doi.org/10.5281/zenodo.15316103.

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Kashmiri women writers have played a pivotal role in shaping gender discourse by challenging patriarchal narratives and amplifying women’s voices in literature. From mystical poet-saint Lal Ded to contemporary authors like Naseem Shafaie, their works reflect identity, resistance, and empowerment. These writers use poetry, fiction, and autobiographical narratives to highlight the intersection of gender, conflict, and cultural transformation in Kashmir. Their literature critiques socio-political structures that marginalise women while celebrating their resilience and agency. The ongoing co

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Mohamed Ali, Halimah. "Searching New Paradigms of Malay Women: What We Can Learn from Literature?" Malay Literature 28, no. 1 (2015): 107–25. http://dx.doi.org/10.37052/ml.28(1)no5.

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Paradigms according to science and epistemology describe distinct concepts of thought patterns. For the purpose of this paper we have to understand gender paradigm. According to Gamble, a paradigm is a belief structure about the ways men and women should act and the roles they should perform. The Malaysian gender paradigm is very much controlled by religion and culture. The paradigm has shifted through time, but is the shift significant? Basically the Malay woman in Malaysia is controlled by culture and Islam. These are two prominent factors that influence her life and her interaction with fel

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Chandler, Karen. "Saints Sinners Survivors: Strong Black Women in African American Literature, and: The Freedom to Remember: Narrative, Slavery, and Gender in Contemporary Black Women's Fiction (review)." NWSA Journal 16, no. 2 (2004): 225–28. http://dx.doi.org/10.1353/nwsa.2004.0048.

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41

Dr., Priya Jose K., and P.K Sreekumar Dr. "Gender Taxonomy in Select Sanskrit Texts." Kiranavali XV, no. I-IV (2023): 28–38. https://doi.org/10.5281/zenodo.10939985.

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The ancient Indian mind freely pursued many branches of knowledge. It showed keen interest in matters of sex as proven by the vast body of literature written on the art of love.The present paper analyses three texts; Ratirahasya attributed to Kokkoka, Anangaranga of Kalyanamalla and Śṛṅgāramañjarī written by the Muslim saint Akbar Shah dealing with the subject of erotics. These texts are noted for the elaborate treatment of the subject. What is noticeable is the minute classification of the male and female types according to physical and sexual characteristics.

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42

Mendoza, Kirsten N. "Saintly Women: Medieval Saints, Modern Women, and Intimate Partner Violence. Nancy E. Nienhuis and Beverly Mayne Kienzle. Routledge Studies in Medieval Religion and Culture 12. London: Routledge, 2018. xvi + 198 pp. $155." Renaissance Quarterly 73, no. 3 (2020): 1079–80. http://dx.doi.org/10.1017/rqx.2020.179.

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43

Herrero Herrero, Maria de los Ángeles. "Escrits per obediència com a testimoni d’autories: les vides de Teresa de San Bruno (1655-1722) i Gertrudis María de la Santísima Trinidad (1660-1736)." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 21, no. 21 (2023): 227. http://dx.doi.org/10.7203/scripta.21.26803.

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Resum: L’article és una aproximació al treball de recerca de religioses amb fama de santedat, algunes amb perfil místic, i escriptores sota el mandat del confessor espiritual que es contextualitzen en el corrent de publicacions de vides de sants i repertoris hagiogràfics, de gran apogeu a l’edat moderna. Teresa de San Bruno (1655-1722) abadessa i fundadora, esdevé un exemple singular en tant que va ser una religiosa que participà en l’empresa dels escrits sota el mandat del confessor, però, com a observadora de la mare Gertrudis de la Santísima Trinidad (1660-1736).Paraules clau: Teresa de San

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44

Roccati, G. Matteo. "Renate Blumenfeld-Kosinski, The Strange Case of Ermine de Reims. A Medieval Woman Between Demons and Saints." Studi Francesi, no. 184 (LXII | I) (April 1, 2018): 109. http://dx.doi.org/10.4000/studifrancesi.12416.

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45

Weil, Kari. "Spectacular bodies: Women in the discourse of the Saint‐Simonians." Nineteenth-Century Contexts 16, no. 1 (1992): 33–45. http://dx.doi.org/10.1080/08905499208583342.

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46

Dr, Arpita Mitra. "Voices of Devotion: The Oral Tradition and Saint Poetesses of India." Criterion: An International Journal in English 15, no. 5 (2024): 152–63. https://doi.org/10.5281/zenodo.14107898.

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Oral tradition has been recognized as the primary source of cultural and literary heritage everywhere in the world, and India remains one of the world’s richest sources of oral tradition. What is unique to Indian oral tradition is the role played by women in it. Some earliest forms of oral poetry (composed during the 6<sup>th</sup> century BCE to 16<sup>th</sup> century CE) are found in the body of literature established by the ancient Indian poetesses. Their narratives and songs composed in verse form are the outpourings of their hearts containing the highest form of spiritual realizati

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Schlau, Stacey. "Following Saint Teresa: Early Modern Women and Religious Authority." MLN 117, no. 2 (2002): 286–309. http://dx.doi.org/10.1353/mln.2002.0029.

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Ludwikowska, Joanna. "Uncovering the Secret: Medieval Women, Magic and the Other." Studia Anglica Posnaniensia 49, no. 2 (2015): 83–103. http://dx.doi.org/10.2478/stap-2014-0009.

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Abstract For medieval audiences women occupied a specific, designated cultural area which, while they could freely form it according to their will and nature, was in fact imaginary and immaterial. Women in social, legal, and religious contexts were mostly counted among the receptive, inactive, and non-ruling groups. On both levels, there was a group of features universally defining all women: the strong, virtuous and independent model Aquinas lamented was replaced in real life by the sinful, carnal and weak stereotype, and the erotic, emotional, mysterious, and often wild type present predomin

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Miroshnychenko, Oksana. "THE MARITAL RELATIONSHIPS OF OLD BELIEVERS IN UKRAINE AND THE POLITICAL REGIME MARRIAGE RELATIONS IN THE RUSSIAN EMPIRE IN THE 19 THE – EARLY 20TH CENTURIES." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 32 (2021): 6–10. http://dx.doi.org/10.25264/2409-6806-2021-32-6-10.

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The article discusses the features of the policy of the Russian Empire on the marital relationships of the Old Belivers in the 19th- the early 20th centuries. The issues of liberalisation, abandon oppression and harassment by government agencies. Attempts of improper activity of the government and the church to destroy the values of the Old Believers are considered. These are, in particular, family and marital values. These values are indispensable elements of the social structure of a community. Marital relations were considered the main social institution that preserved the tolerance of soci

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Chandler, Karen. "BOOK REVIEW: Trudier Harris. SAINTS SINNERS SURVIVORS: STRONG BLACK WOMEN IN AFRICAN AMERICAN LITERATURE. and Angelyn Mitchell. THE FREEDOM TO REMEMBER: NARRATIVE, SLAVERY, AND GENDER IN CONTEMPORARY BLACK WOMEN'S FICTION." NWSA Journal 16, no. 2 (2004): 225–28. http://dx.doi.org/10.2979/nws.2004.16.2.225.

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