Rejecting the Culture of True Womanhood and the Image of the Black Madonna in Nella Larsen’s Quicksand and Passing

Author(s):  
Set-Byul Moon
Keyword(s):  
1984 ◽  
Vol 1 (8) ◽  
pp. 9
Author(s):  
Jacqueline Jones ◽  
Suzanne Lebsock
Keyword(s):  

2009 ◽  
Vol 17 (1) ◽  
pp. 129-152 ◽  
Author(s):  
Karen Flynn

Until the mid-1940s, young Black women who wanted to train as nurses in Canada were prohibited from doing so. The first cohort of Black Canadian registered nurses integrated Canadian nursing schools beginning in the early 1950s. I argue that despite entering an occupation that defined itself around Victorian ideals of “true womanhood,” an archetype that excluded Black women, these nurses were able to negotiate and secure a place in the profession. This research not only contributes to Canadian nursing, it also situates Canada, with respect to scholarly discussions about the Black Diaspora.


Author(s):  
Grace Harpster

The sanctuary of Loreto, one of Italy’s most renowned pilgrimage destinations, was built to house the relic of the Virgin Mary’s childhood home, but many pilgrims directed their prayers instead to the shrine’s cult image, a Marian statue with a dark appearance. In the late sixteenth century, a time of Catholic reform, many devotees attributed the sculpture’s color to the residue from candle smoke, despite the fact that this departed from reformers’ strict rules of liturgical decorum. The perception of the Virgin of Loreto’s blackened surface as simultaneously sacred and sacrilegious returned agency to the artwork itself. The statue’s sooty accretions suggested negligence and cried out for restoration, but they also defended the cult of images in early modern Catholicism.


2021 ◽  
pp. 57-74
Author(s):  
Mary Joan Winn Leith

‘Mary the goddess?’ considers the question of whether the Virgin Mary is a goddess. According to official Christian theology throughout the centuries, Mary is not and cannot be a goddess. Nevertheless, Christian piety has at times followed a separate track from official theology by treating Mary as a goddess. It is worth considering here the oft-noted parallels between the Virgin Mary and Graeco-Roman goddesses, the history of the Black Madonna, and contemporary forms of goddess-centred spirituality.


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