Female saints

2022 ◽  
pp. 80-102
Author(s):  
Cynthia Aalders
Keyword(s):  
Female Saints

Land, fertility rites and the veneration of female saints: Exploring body rituals at the Tomb of Mary in Jerusalem

2015 ◽  
Vol 15 (3) ◽  
pp. 293-316
Author(s):  
Nurit Stadler
Keyword(s):  
Female Saints

Nirañjanī Sampradāy

Hinduism ◽  
2021 ◽  
Author(s):  
Tyler Williams
Keyword(s):  
18Th Century ◽  
17Th Century ◽  
River Valley ◽  
Primary Sources ◽  
Northern India ◽  
15Th Century ◽  
Narmada River ◽  
Original Works ◽  
Female Saints ◽  
Different Parts

Believed to have been founded by the saint-poet Svāmī Haridās (d. 1601?) in the late 16th or early 17th century, the Nirañjanī Sampradāy is one of the bhakti communities associated with the so-called nirguṇ sant movement that began in northern India sometime in the 15th century. The Sampradāy, which consists of both monastic initiates and lay followers, flourished during the 17th and 18th centuries in what is now Rajasthan, during which time it also established monastic outposts at locations as distant as Aurangabad and the Narmada River valley. Nirañjanī hagiographical traditions acknowledge the community’s early connections with the Nāth Sampradāya and with the Dādū Panth, another nirguṇ sant tradition that arose at roughly the same time as the Nirañjanī Sampradāy. These close connections are also reflected in the literature, theology, and practices of the sect, which combine Vaishnava bhakti with aspects of yoga as well as elements adapted from Sufi traditions. After the passing of Haridās, the monastic order expanded quickly in a decentralized fashion, with several of Haridās’s direct disciples founding monastic centers and lineages in different parts of Rajasthan (and eventually in Hyderabad as well). Among the later monastic disciples were several prominent saint-poets, including Santadās, Turasīdās, Manoharadās, Bhagavānadās, Dhyānadās, and Harirāmadās. Importantly, the Nirañjanīs also give prominence to Pannājī, an 18th-century female saint, and recognize several other female saints as being part of the tradition. Although the Nirañjanīs themselves were prolific writers, very little material by or about the Nirañjanīs is available in published form. This article lists the few original works of scholarship that have been produced on the Sampradāy in Hindi and in English along with any relevant primary sources that have been published.

Fifteenth-Century English Collections of Female Saints' Lives

2003 ◽  
Vol 33 (1) ◽  
pp. 131-141
Author(s):  
A. S. G. Edwards
Keyword(s):  
Fifteenth Century ◽  
Female Saints

The Literary Portrait of Byzantine Female Saints

2020 ◽  
pp. 363-386
Author(s):  
Nathalie Delierneux
Keyword(s):  
Literary Portrait ◽  
Female Saints

Women and the Reformation

2020 ◽  
Author(s):  
Tryntje Helfferich
Keyword(s):  
Social Power ◽  
Modern Society ◽  
Virgin Mary ◽  
Historical Change ◽  
John Calvin ◽  
Late 20Th Century ◽  
Political Transformations ◽  
The Reformation ◽  
The One ◽  
Female Saints

The historiography of the Reformation era, roughly 1517–1650, was long dominated by scholarship that focused on theological developments, religious debates, and major reformers, such as Martin Luther, John Calvin, and Ignatius Loyola. The late 20th century, however, saw an expansion in areas of scholarly inquiry, with many new works on the period’s extraordinary cultural, social, economic, and political transformations and conflicts. Scholars increasingly argued, moreover, that the era had weathered not a single, traumatic “Reformation,” but multiple and diverse “Reformations,” whose impacts had rippled throughout early modern society in a variety of ways. Part of this historiographical shift involved the exploration of new perspectives and voices, which included a growing interest in the role of women as active participants in and contributors to historical change. Scholars thus began to investigate the ways in which women had experienced the Reformation, perhaps differently from men, and how the Reformation had influenced women’s social roles, marriages, family lives, faith and religious expressions, and all other aspects of their everyday lives. In the process, there emerged what became a long-running controversy, often with confessional overtones, over whether the Reformation was “good” or “bad” for women. This has thankfully now died down, since partisans on both sides have mainly accepted that the question was not only overly simplistic, but also tended to lump together all women as an undifferentiated mass. Nevertheless, readers cannot fail to find signs of the old battle everywhere they look. To explain it briefly, therefore, the argument on the one side was that Protestants, and particularly radical reformers, had benefited women by elevating them as equal to men in spiritual worth, introducing a more egalitarian form of marriage, which they had praised as a noble institution, and freeing from their bondage the nuns previously forced into involuntary celibacy and enclosure. The argument on the other side, however, was that Protestants had, on the contrary, harmed women by toppling the Virgin Mary from her seat as Queen of Heaven and frowning on her veneration, and by discouraging women from turning to Mary or the female saints as intercessors and models of strong and influential women. By closing the monasteries and emphasizing marriage and motherhood as women’s highest calling, moreover, Protestants had limited the independence and freedom formerly enjoyed by women religious, ended the political and social power of abbesses, and removed women’s ability to choose the unmarried life.

Sanctity, Orality and Questions about Cultural and Religious Identity in North Morocco

2020 ◽  
Vol 8 (1) ◽  
pp. 77-98
Author(s):  
Rachid El Hour
Keyword(s):  
Religious Identity ◽  
Educational Level ◽  
Oral Traditions ◽  
Main Character ◽  
Complex Character ◽  
Green Is ◽  
The North ◽  
Cult Of Saints ◽  
Female Saints ◽  
Written Sources

Abstract This study presents some results from my fieldwork dealing with the female saints of the north Moroccan city of Alcazarquivir, which has been carried out between 2012 and 2014 in that village. The connections between orality and writing are more frequent as the educational level of the interviewee is higher; some of these informants raised roader issues regarding the evolution of the customs or the cult of saints. At the same time, it has been possible to observe the dissemination of oral traditions existing in other Moroccan regions that were not gathered in the hagiographical literature. In this study, I will offer some reflections concerning the data collected about a concrete example, that of Lallā ʿĀʾisha al-Khaḍrāʾ, one of the most important saints of Alcazarquivir and main character of a large part of the information compiled about the female saints of this city. Both the oral and written sources used in this study will be provided. Narrations related to Lallā ʿĀʾisha will be analyzed together with additional stories from ethnographic and anthropological sources on Moroccan female saints. The studied narrations highlight the problematic and complex character of Lallā ʿĀʾisha’s historicity, among other things. Finally, the symbolism of color green will be studied since al-Khaḍrāʾ (the Green) is the denomination by which Lallā ʿĀʾisha is known.

Goscelin of Saint-Bertin: The Hagiography of the Female Saints of Ely - Edited and translated by Rosalind C. Love

2006 ◽  
Vol 18 (1) ◽  
pp. 165-166
Author(s):  
VIRGINIA BLANTON
Keyword(s):  
Female Saints
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