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Artículos de revistas sobre el tema "Nuns"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Rihani, Desi, and Hieronymus Rony Suryo Nugroho. "The meaning of happiness for nuns." Insight: Jurnal Ilmiah Psikologi 26, no. 1 (2024): 184–96. https://doi.org/10.26486/psikologi.v26i1.3317.

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Happiness is everyone’s goal of all ages, occupations, and social statuses. Because it is a subjective concept, happiness depends on different standards and factors from each individual. Externally, happiness includes property, social life, age, health, education, and religion. While internally, happiness includes positive emotions, and a person's perspective to see their past, present, and future. People strive to gain power, wealth, and life partners to achieve happiness. Nevertheless, there is a group of individuals, namely the Catholic nuns, who actually fight for their happiness without b

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2

Kertzer, David I. "Nuns." Anthropology Now 4, no. 1 (2012): 73–78. http://dx.doi.org/10.1080/19492901.2012.11728352.

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3

Salgado, Nirmala S. "On the Question of “Discipline” (Vinaya) and Nuns in Theravāda Buddhism." Religions 10, no. 2 (2019): 98. http://dx.doi.org/10.3390/rel10020098.

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This article centers on the relationship of rules (nīti) to the monastic form of life of contemporary Buddhist nuns in Sri Lanka. A genealogy of scholarship focusing on the rules of Buddhist monks and nuns led scholars to affirm a clear-cut distinction between nuns who have the higher ordination (bhikkhunῑs) and those who do not have it. However, that distinction is not self-evident, because bhikkhunῑs and other nuns lead lives that do not foreground a juridical notion of rules. The lives of nuns focus on disciplinary practices of self-restraint within a tradition of debate about their recent

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4

Kamuntavičienė, Vaida. "The Last Decades of the Existence of the Kaunas Bernardine Nuns (1842–1864)." Lithuanian Historical Studies 25, no. 1 (2021): 31–58. http://dx.doi.org/10.30965/25386565-02501002.

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This article reveals the life of the Holy Trinity Bernardine nuns in Kaunas (Kowno) in the years 1842 to 1864, the worsening situation at the convent due to the Russian occupying government’s policy, the actual closure of the convent, and the fate of the nuns after the closure of their home. The study aims to show how daily life at the convent affected the Russian administration’s decisions regarding its material provision and particular nuns living there, how they were affected by the closure of St George’s Bernardine Friary in Kaunas which used to be the main supporter of the Bernardine nuns

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5

Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.

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The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they we

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6

Sinh, Ninh Thị. "The Rise of Vietnamese Nuns: Views from the Buddhist Revival Movement (1931–1945)." Religions 13, no. 12 (2022): 1189. http://dx.doi.org/10.3390/rel13121189.

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In this article, with the aim of better understanding the development of Vietnamese Buddhist nuns, the period of the Buddhist revival movement is investigated. This event is considered a turning point for Vietnamese Buddhism. In addition, it will help to shed light on the status of Vietnamese nuns. In this article—which is mainly based on archival documents kept in the National Overseas Archives (the French colonial archives held at the Archives Nationales d’Outre-Mer) and the National Archives Center I, Buddhism periodicals, and memoirs—the status of Vietnamese women during the French colonia

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7

Moran, Patrick. "Nuns' Cemetery." Books Ireland, no. 213 (1998): 139. http://dx.doi.org/10.2307/20623627.

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8

Capparelli, Jamie Lynn. "Nursing Nuns." AJN, American Journal of Nursing 105, no. 8 (2005): 72H. http://dx.doi.org/10.1097/00000446-200508000-00037.

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9

Colton, L. "Nuns' voices." Early Music 37, no. 2 (2009): 299–300. http://dx.doi.org/10.1093/em/cap008.

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10

Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter." Ordines Militares Colloquia Torunensia Historica 27 (December 30, 2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.

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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estim

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11

Irchak, Iryna. "Monkhood of the Yordanskyi and Bohoslovskyi Convents of the City of Kyiv in the Second Half of the 18th Century." Ethnic History of European Nations, no. 68 (2022): 49–55. http://dx.doi.org/10.17721/2518-1270.2022.68.06.

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The article deals with the social composition of Yordanskyi and Bohoslovskyi convents in the second half of the 18th century before the secularization reform of 1786–1788. This topic has not found comprehensive coverage in historiography, as researchers of the history of these monasteries have paid more attention to the founding, coexistence of monasteries, their architectural features. The study is based on an analysis of archival documents from the funds of the Central State Historical Archive of Ukraine (Kyiv) (TSDIAK), on the information about nuns of Kyiv convents in 1777, which was publi

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12

Grzyś, Olga. "Reflections on the situation of nuns in the Roman Catholic Church with illustrative examples from Spanish-language literature." Acta Universitatis Lodziensis. Folia Sociologica, no. 72 (March 30, 2020): 95–113. http://dx.doi.org/10.18778/0208-600x.72.06.

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In 2018 and 2019, the Vatican newspaper “L’Osservatore Romano” published two ground-breaking articles describing the psychological, physical and sexual abuse of nuns by clergymen of the Roman Catholic Church. The aim of this paper is to present the situation of consecrated women and the relationships between priests and nuns. The text will also attempt to discover possible reasons for the clergymen’s inappropriate behaviour towards nuns. To achieve this goal, the author refers to the status of women in the Catholic religion and examines documents issued by the Church that relate to the life an

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13

McCauley, Bernadette. "“Their Lives are Little Known”: Nuns and American Reform." Prospects 29 (October 2005): 219–29. http://dx.doi.org/10.1017/s0361233300001745.

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It is rare to see a Roman Catholic nun in a habit today, but old-fashioned nuns in full dress uniform are the darlings of the novelty business. The windup doll called nunzilla (she generates sparks), the puppet nun who boxes, and Christopher Durang's Sister Mary Ignatius, who explained it all, are just a few examples of nuns in contemporary popular culture. Like most other images of nuns, each of these, to different extents, perpetuates a stereotype of women who never think for themselves, are out of touch with the real world, and are petty and downright nasty. Is this just silly stuff or does

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14

Walker, Trent. "Khmer Nuns and Filial Debts: Buddhist Intersections in Contemporary Cambodia." Religions 13, no. 10 (2022): 897. http://dx.doi.org/10.3390/rel13100897.

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Cambodian Buddhist nuns, including the white-robed ṭūn jī, occupy a fraught confluence of competing cultural and religious narratives. Chief among these narratives is gratitude to mothers, among the most powerful structuring forces in Khmer Buddhist culture. By ordaining as nuns, Khmer women break no explicit moral rules, but violate implicit conventions to bear children for their husbands and care for their parents in old age. To explore how this tension plays out in the lives of individual nuns, I draw on public statements and social media posts of two of the most prominent nuns in Cambodia

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15

Campo, Daniela. "Female Education in a Chan Public Monastery in China: The Jiangxi Dajinshan Buddhist Academy for Nuns." Religions 13, no. 11 (2022): 1020. http://dx.doi.org/10.3390/rel13111020.

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The Great Chan Monastery of the Golden Mountain (Dajinshan Chansi 大金山禪寺) is a large monastic complex for nuns located in Jiangxi province in southeast China and belonging to the Chan meditation school. The Jiangxi Dajinshan Buddhist Academy for Nuns (Jiangxi foxueyuan Dajinshan nizhong xueyuan 江西佛學院大金山尼眾學院), established at the monastery in 1994, is one of the few institutes for nuns in China to be especially axed on Chan studies and practice. What are the pedagogical goals and agenda of the Jiangxi Dajinshan Buddhist Academy for Nuns? What are the specificities of this academy as compared to o

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16

van Heijst, Annelies. "The Disputed Charity of Catholic Nuns: Dualistic Spiritual Heritage as a Source of Affliction." Feminist Theology 21, no. 2 (2012): 155–72. http://dx.doi.org/10.1177/0966735012462841.

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In several European countries former pupils of Catholic nuns have made accusations of physical and emotional abuse. Feminist scholars have tended to perceive nuns as heroines because of their authority and their contribution to raising the social status of women. But there is also a darker side to convent education. Committees established by national governments have identified systemic factors leading to abuse in educational institutions. This article argues that these factors should include a feminist theological explanation: a dualistic, sacrificial spirituality underpinned the Rules of cha

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17

Corwin, Anna I. "Let Him Hold You: Spiritual and Social Support in a Catholic Convent Infirmary." Anthropology & Aging 33, no. 4 (2012): 120–29. http://dx.doi.org/10.5195/aa.2012.29.

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American Catholic nuns have been found to age more ‘successfully’ than their lay counterparts, living longer, healthier, and happier lives. Two of the key factors contributing to the nuns’ physical and mental wellbeing are the spiritual support they experience from the divine and the social support they provide for and receive from each other in the convent. I argue that by integrating the divine into their everyday interactions, the nuns engage in phenomenological meaning-making process through which mundane care interactions are rendered sacred. This communicative process, I argue, contribut

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18

Beliakova, N. A. "Everyday Life of the Russian Nuns in the Holy Land at the Time of Changes in the Middle East, 1940s–1950s." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(55) (December 23, 2021): 190–200. http://dx.doi.org/10.20874/2071-0437-2021-55-4-16.

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This study aims at providing an overview of the everyday life of Russian nuns in Palestine after World War II. This research encompassed the following tasks: to analyze the range of ego-documents available today, characterizing the everyday life and internal motivation of women in choosing the church jurisdiction; to identify, on the basis of written sources, the most active supporters of the Moscow Patriarchate to examine the nuns’ activity as information agents of the Russian Orthodox Church and Soviet government; to characterize the actors influencing the everyday life of the Russian nuns i

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19

Heirman, Ann. "Fifth Century Chinese Nuns: An Exemplary Case." Buddhist Studies Review 27, no. 1 (2010): 61–76. http://dx.doi.org/10.1558/bsrv.v27i1.61.

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According to tradition, the first Buddhist nun, Mah?praj?pat?, accepted eight fundamental rules as a condition for her ordination. One of these rules says that a full ordination ceremony, for a nun, must be carried out in both orders: first in the nuns’ order, and then in the monks’ order. Both orders need to be represented by a quorum of legal witnesses. It implies that in the absence of such a quorum, an ordination cannot be legally held, in vinaya terms. This was a major problem in fifth century China, when, as a result of a wave of vinaya translations, monastics became aware of many detail

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20

Surani, Yustina, and Indriyati Eko Purwaningsih. "PERAN KECERDASAN SPIRITUALITAS DAN KECERDASAN EMOSIONAL TERHADAP KEBERMAKNAAN HIDUP PADA SUSTER OSF YANG PURNAKARYA." JURNAL SPIRITS 4, no. 2 (2017): 33. http://dx.doi.org/10.30738/spirits.v4i2.1113.

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ABSTRACTThe purpose of this research was to predict the contribution of spiritual and emotional intelligence towards the purpose in life of OSF retired nuns. The participants were 39 nuns. This correlation study used purpose in life scale, spiritual intelligence scale, and emotional intelligence scale to collect data. The data was analyzed with partial correlation and linier multiple regression. Spiritual and emotional intelligence was positively related to the purpose in life ( r = 0,406 ; p <0,05). The contribution of spiritual and emotional intelligence was 16,4%. It means that other var

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21

Sodah, Yulius. "The Nuns' Learning Motivation." Jurnal Indonesia Sosial Teknologi 5, no. 6 (2024): 2842–52. http://dx.doi.org/10.59141/jist.v5i6.1151.

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Nuns are a group of Catholic women who choose not to marry in order to focus on special service in the Church according to the rules of the congregation. Some nuns undergo study missions or become female students on public campuses. This research specifically wants to examine how the learning motivation of students who are nuns is. Researchers want to find out how they increase their motivation to learn while still carrying out the demands of the community or institute. This study uses a qualitative method conducted on 4 nuns who are undergoing studies at a university in Yogyakarta. The result

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22

Lindberg Falk, Monica. "Thailändska nunnor och kvinnliga munkar. Förändring och utmaning av den buddhistiska ordningen." Tidskrift för genusvetenskap 24, no. 3-4 (2022): 25–38. http://dx.doi.org/10.55870/tgv.v24i3-4.4123.

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This artide addressesThai Buddhist nuns' agency in creating religious space and authority, and raises questions about how the position of Thai Buddhist nuns outside the formål institution of Buddhist monks and novices affects their religious legitimacy. It gives a background to the troublesome situation for Buddhist nuns in Thailand and includes a summary of the rise, fall and recent restoration of theTheravada female monks' order. Religion has traditionally played a central role in Thai society and Buddhism is still intertwined in the daily life of Thai people. Religion also plays an importan

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23

Watkinson, Caroline. "English Convents in Eighteenth-Century Travel Literature." Studies in Church History 48 (2012): 219–31. http://dx.doi.org/10.1017/s0424208400001339.

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‘A Nun’s dress is a very becoming one’, wrote Cornelius Cayley in 1772. Similarly, Philip Thicknesse, witnessing the clothing ceremony at the English Augustinian convent in Paris, observed that the nun’s dress was ‘quite white, and no ways unbecoming … [it] did not render her in my eyes, a whit less proper for the affections of the world’. This tendency to objectify nuns by focusing on the mysterious and sexualized aspects of conventual life was a key feature of eighteenth-century British culture. Novels, poems and polemic dwelt on the theme of the forced vocation, culminating in the dramatic

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24

Al Soud, Yasser, Hamzah Al Soud, and Somayya Alajarmeh. "Religious Oppression and Injustices in the Irish Order of Nuns: A Critical Examination of the Film “Philomena." European Journal of English Language and Literature Studies 11, no. 6 (2023): 1–10. http://dx.doi.org/10.37745/ejells.2013/vol11n6110.

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This paper explores the themes and criticisms raised in the film "Philomena" regarding the Irish order of nuns and their treatment of women and children. The film sheds light on the injustices committed by the nuns, such as forced adoptions and the oppression of unmarried mothers. It highlights the role of religion in shaping societal attitudes towards sexuality and the consequences faced by those who violated these moral standards. The paper discusses the film's portrayal of both compassionate and cruel nuns, questioning the credibility and morality of the entire Catholic order. It emphasizes

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25

Hoch, Carolyn C., Charles F. Reynolds, David J. Kupfer, Patricia R. Houck, Susan R. Berman, and Jacqueline A. Stack. "The Superior Sleep of Healthy Elderly Nuns." International Journal of Aging and Human Development 25, no. 1 (1987): 1–9. http://dx.doi.org/10.2190/p1a2-k0x5-k27m-tj49.

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The nocturnal sleep structure of ten healthy elderly nuns was compared to that of ten healthy age-matched female controls. The nuns fell asleep more quickly and had less early morning awakening, as well as greater REM sleep time. These differences may reflect the more highly entrained life style of the nuns, including modest habitual sleep restriction (and thus accumulated sleep debt) of about one hour each night. The current findings, reviewed in relation to the sleep and aging literature, tend to support the concept that some of the effects of aging on sleep can be offset by attention to goo

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26

Luddy, Maria, and Caitriona Clear. "Nuns and Society." Irish Review (1986-), no. 4 (1988): 133. http://dx.doi.org/10.2307/29735367.

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27

Kovitz, Kasper. "Nuns fret not…" ARTMargins 2, no. 2 (2013): 121–36. http://dx.doi.org/10.1162/artm_a_00054.

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Nun's Fret Not is a photomontage project that tells the story of a nun who, following an epiphany, embarks with her convent on becoming a “missionary artist” through a study-by-mail artist's course, and her subsequent disillusionment. A continuation of the work begun in icehouse in 2010, it re-contextualizes Kovitz's previous art work into a meta-narrative that examines recurrent themes in his art practice: artist and audience, success and obscurity, art market and art education, dominant cultures and subcultures. All characters in this project share the same face– the face of Litmus– an alter

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28

Starkey, David. "Nuns in Rome." Literary Imagination 17, no. 2 (2011): 182. http://dx.doi.org/10.1093/litimag/imr131.

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29

McGouran, R. "The Kylemore nuns." BMJ 327, no. 7421 (2003): 970. http://dx.doi.org/10.1136/bmj.327.7421.970.

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30

Bertler, Sarah. "Hardball for nuns." Nursing Administration Quarterly 19, no. 2 (1995): 35–40. http://dx.doi.org/10.1097/00006216-199501920-00008.

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31

villette, agnès. "Nuns at Work." Gastronomica 11, no. 2 (2011): 90–93. http://dx.doi.org/10.1525/gfc.2011.11.2.90.

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32

Capshaw, Ron. "Fun with Nuns." American Book Review 34, no. 2 (2013): 18. http://dx.doi.org/10.1353/abr.2013.0023.

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33

Rice, J. A. "Nuns behaving well." Early Music 42, no. 4 (2014): 646–47. http://dx.doi.org/10.1093/em/cau112.

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34

Starkey, David. "Nuns in Rome." Literary Imagination 17, no. 2 (2015): 182. https://doi.org/10.1353/lim.2015.a943601.

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35

Wang, Ching-ning. "Living Vinaya in the United States: Emerging Female Monastic Sanghas in the West." Religions 10, no. 4 (2019): 248. http://dx.doi.org/10.3390/rel10040248.

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From late January to early February 2018, the first Vinaya course in the Tibetan tradition offered in the United States to train Western nuns was held in Sravasti Abbey. Vinaya masters and senior nuns from Taiwan were invited to teach the Dharmaguptaka Vinaya, which has the longest lasting bhikṣuṇī (fully ordained nun) sangha lineage in the world. During this course, almost 60 nuns from five continents, representing three different traditional backgrounds lived and studied together. Using my ethnographic work to explore this Vinaya training event, I analyze the perceived needs that have spurre

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36

Zhong, Haoqin. "The Miraculous Narratives in The Biographies of Eminent Nuns and The Further Biographies of Eminent Nuns." Religions 14, no. 5 (2023): 565. http://dx.doi.org/10.3390/rel14050565.

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This paper introduces miraculous narratives in The Biographies of Eminent Nuns (BQNZ) and The Further Biographies of Eminent Nuns (XBQNZ) and provides a comparative examination based on the relevant narratives in the above-mentioned collections and The Biographies of Eminent Monks (GSZ). First, this paper suggests that eminent nuns’ miracles in the BQNZ seem to be more limited than those of their male contemporaries in the GSZ, which might reflect their comparatively limited agency in social engagements. Furthermore, the BQNZ’s silence on the eminence of foreign nuns, in sharp contrast to the

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37

Beribe, Yulia E. M., Juliana Marlin Y. Benu, and Indra Yohanes Kiling. "Meaning of the Mission to Serve Children with Special Needs by Nuns: A Narrative Review." Journal of Health and Behavioral Science 3, no. 1 (2021): 94–106. http://dx.doi.org/10.35508/jhbs.v3i1.3745.

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This narrative review aims to discuss theories related to how nuns perceive meaning of their mission to serve children with special needs. Nun is a woman who offers herself and her life to God through the utterance of a promise/vows to carry out her mission through the ministry received from a tarekat / congregation in accordance with spirituality and the statutes of religious life. One of the nuns' missions is to serve children with special needs who have abnormalities or deviations from normal conditions in their growth and development, both psychologically, physically, socially, and emotion

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38

Chen, Ruifeng. "Four Chinese Buddhist Nuns’ Gender Anxiety in Their Colophons to the Da banniepan jing 大般涅槃經". Religions 14, № 4 (2023): 481. http://dx.doi.org/10.3390/rel14040481.

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Many scholars of Buddhism believe that Buddhists (particularly Mahāyāna Buddhists) regularly reproduce scriptures for merit in general, regardless of their content. However, by examining four Chinese Buddhist nuns’ colophons in manuscripts of the Da banniepan jing 大般涅槃經 (Scripture on the Great Extinction; Skt. Mahāparinirvāṇa-sūtra) (T no. 374) from around the sixth century with reference to its content, I argue that this scripture is significantly related to gender transformation and “female filth”. In this way, I suggest that these nuns could have deliberately commissioned this particular sc

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39

Cho, Eun-su. "Gender Conflicts in Contemporary Korean Buddhism." Religions 14, no. 2 (2023): 242. http://dx.doi.org/10.3390/rel14020242.

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Scholars have observed that Korean Buddhist nuns have a relatively high social status compared to nuns of other Asian countries, much like their sisters in Taiwan. It is a source of great pride for many Korean bhikṣuṇīs that their community operates with a high degree of autonomy, bringing them to an almost equal standing with their male counterparts. However, this claim of equal status is challenged once the nuns step outside their own communities and into the hierarchical system of the Order, an institution dominated by male monastics. This paper aims to report on the gender disparity betwee

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40

Heirman, Dr Ann. "Becoming a nun in the Dharmaguptaka tradition." Buddhist Studies Review 25, no. 2 (2008): 174–93. http://dx.doi.org/10.1558/bsrv.v25i2.174.

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The present article discusses the two stages that, according to the vinaya texts, precede a full ordination of a woman candidate within the samgha: the stages of novice and of probationer. In the context of the present-day discussions on the position of nuns within the samgha, and on the (re)introduction of a nuns' ordination in lineages where today this is not fully accepted, the article focuses on the formal issues that in the Dharmaguptaka vinaya tradition precede the nuns' ordination and thus prepare the basis on which the full ordination was traditionally built.

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41

Kamuntavičienė, Vaida. "Klauzūros ir neturto problema Kauno bernardinių vienuolyne." XVIII amžiaus studijos T. 8: Lietuvos Didžioji Kunigaikštystė. Vyrai ir moterys, T. 8 (December 19, 2022): 290–307. http://dx.doi.org/10.33918/23516968-008014.

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The Issue of Enclosure and Poverty in the Convent of Bernardines in Kaunas The Council of Trent established that all convents had to adhere to strict enclosure. Western historiography notes that this Tridentine decree met with resistance in many countries and was only partially implemented. The article deals with the case of the Bernardine convent in Kaunas, which existed from the end of the sixteenth century until 1864. The Bernadine nuns of Kaunas followed the Rule of the Third Order of St Francis, which was adapted for the Bernardine monasteries of the Grand Duchy of Lithuania and printed i

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42

Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (2022): 847. http://dx.doi.org/10.3390/rel13090847.

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In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted you

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Swenson, Sara Ann, and H.N. Ho Family Foundation Dissertation Fellowship in Buddhist Studies Robert. "Feeling for Fate: Karma and the Senses in Buddhist Nuns' Ordination Narratives." Journal of Global Buddhism 21 (January 1, 2020): 71–86. https://doi.org/10.5281/zenodo.4030985.

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In Vietnam, the decision for young women to ordain as Mahayana Buddhist nuns is navigated through careful interpretations of feeling. Nuns state their decisions to "go forth" (đi tu) in youth were precipitated by feelings of peace and comfort in monasteries even before they understood Buddhist teachings. Such feelings are interpreted as indicators of past-life karmic bonds, which create "predestined affinities" in this life (nhân duyên). Youth determine pre-inclination for monasticism early in life by reading their bodily reactions to Buddhist spaces with or without adults' assistance. Nuns re

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Classen, Albrecht. "Nuns’ Literacies in Medieval Europe: The Antwerp Dialogue, ed. Virginia Blanton, Veronica O’Mara, and Patricia Stoop. Medieval Women: Texts and Contexts, 28. Turnhout: Brepols, 2017, xlvi, 502 pp., 2 color plates, 21 fig., 1 map, 2 tables." Mediaevistik 32, no. 1 (2020): 518–20. http://dx.doi.org/10.3726/med.2019.01.149.

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The papers collected in this volume were originally presented at a conference at the University of Antwerp in June 2013. It was the third in a series of scholarly meetings, two of which took place at the University of Hull (2011) and the University of Missouri-Kansas (2012). While much scholarly attention has already been paid to such famous nuns as Hildegard of Bingen or those in the convent of Helfta, the purpose here is to shed light on the vast number of medieval nuns who have not yet been the object of critical examination, especially in light of their learning, reading abilities, and the

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Lewandowska, Ada. "Zjawiska niecodzienne, klęski elementarne i przemarsze wojsk w Wielkopolsce w XVII i XVIII w. i ich wpływ na funkcjonowanie klasztoru benedyktynek w Poznaniu w świetle Kronik Benedyktynek Poznańskich." Saeculum Christianum 24 (September 10, 2018): 184–97. http://dx.doi.org/10.21697/sc.2017.24.18.

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The Monastery in Poznań was founded in 1607 by Magdalena Mortęska – the reformer of the Benedictine Order. By analysing the monastic cornicles, the author wanted to show the influence of extra-ordinary events in Greater Poland and Poznan in 17th and 18th Century onlife of enclosed nuns. The article describes what changed when people visited the monastery, what life of nuns looked like during epidemics, floods and other disasters that took place in Greater Poland. The influence of wars and quartering foreign armies in the city of Poznan on life of nuns in the Benedictine Monastery was also incl

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Tringham, Nigel. "Polesworth abbey (Warwickshire) and the Marmion lord of Tamworth castle: using an Anglo-Saxon saint’s cult in the earlier twelfth century*." Historical Research 93, no. 260 (2020): 205–26. http://dx.doi.org/10.1093/hisres/htaa009.

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Abstract A fifteenth-century manuscript gives an account of how a post-Conquest lord of Tamworth castle expelled nuns from nearby Polesworth (Warwickshire), later restoring them after he had been admonished in a dream by the nuns’ patron, St. Edith. The story can be tested against copies of twelfth-century charters, which show that the nuns were installed in Polesworth church anew by Robert Marmion (d. 1144), acting with his high-born wife Milisent. Political considerations were probably foremost in this process, and close ties with the royal family help to explain the convent’s association wi

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Ososko, Urszula. "Panny benedyktynki obrządków łacińskiego i ormiańskiego we Lwowie – ślady koegzystencji i wzajemnych relacji." Lehahayer 9 (December 19, 2022): 113–33. http://dx.doi.org/10.12797/lh.09.2022.09.05.

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BENEDICTINE NUNS OF THE LATIN AND ARMENIAN RITES IN LWÓW – THE TRACES OF COEXISTENCE AND MUTUAL RELATIONS The article analyses relations between two monasteries of the Benedictine nuns in Lwów – Latin and Armenian – from the 17th century to the 20th century. The source base includes here the archives of the Latin Benedictine nuns, taken away in 1946 from Lwów (since then: Lviv) and kept in their monastery in Krzeszów, Lower Silesia. The author demonstrated closeness and multiplicity of the relations, determined many episodes unknown by now and showed in new light some facts which have be

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Pérez, Vidal Mercedes. ""The Corpus Christi Devotion: Gender, Liturgy and Authority among Dominican Nuns in Castile in the Middle Ages", Historical Reflections, Vol. 42, Issue 1, 2016, 35-47." Historical Reflections/Réflexions Historiques 42, no. 1 (2024): 35–47. https://doi.org/10.3167/hrrh.2016.420104.

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Although well known in the case of Poor Clares or Cistercian nuns, the development of Corpus Christi devotion and liturgy in the Dominican nunneries has not been hitherto studied. This article analyzes these issues in the particular case of Dominican nuns in medieval Castile. The article discusses the role of these women in the development of devotional and liturgical performance, the artistic and architectonic consequences and peculiarities of the devotion of Corpus Christi, the changes in monastic spaces that resulted from it, and, finally, the use of Corpus Christi as a means of empowerment

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Park, Jeongeun. "Reshaping Gendered Boundaries: Buddhist Women’s Monastic Experience in Korean Buddhism." Religions 16, no. 2 (2025): 214. https://doi.org/10.3390/rel16020214.

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During the Chosŏn period (1392–1910) and the colonial period (1910–1945), in Korean Buddhism, Buddhist monks’ and nuns’ monastic experiences were influenced not only by the existing social norms but also by the androcentric monastic regulations, such as the eight “heavy rules”. Despite the androcentric monastic rules and misogynist aspects of practice, Buddhist nuns invariably strived to increase their visibility in monastic communities and secure their position by adopting the existing social norms or customary law; in this way, they challenged male-centered monasticism. To examine Korean Bud

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Radke, Gary M. "Nuns and Their Art: The Case of San Zaccaria in Renaissance Venice*." Renaissance Quarterly 54, no. 2 (2001): 430–59. http://dx.doi.org/10.2307/3176783.

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This article discusses the ways in which fifteenth-century nuns financed, shaped and used works of art and architecture at the Benedictine convent of San Zaccaria in Venice. Evidence from chronicles, account books, liturgical manuscripts, reports of visits to the convent, and inscriptions on the works of art themselves shows that the nuns viewed art within their convent extremely proprietarily. While they accepted subsidies from the civic government, indulgences from popes, privileges from Byzantine emperors, and donations from private patrons, the nuns paid close attention to the administrati

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