This book provides new perspectives on the question of the authority of female spiritual writing in sixteenth-century France. This topic is crucial for understanding the emergence of religious discourse written by women in French language during this period. Drawing on literary texts, polemical discourses, and memoirs, the essays by leading scholars explore the contradictions, difficulties, and support on the part of men for Christian women's initiatives over the course of an extended century. In particular, they address the sources of Christian thought about women, the question of models, the circulation and reception of Renaissance feminine writings, and the textual marks of this authority in order to open up new perspectives on feminine spiritual writing in the early modern era.
This book provides new perspectives on the question of the authority of female spiritual writing in sixteenth-century France. This topic is crucial for understanding the emergence of religious discourse written by women in French language during this period. Drawing on literary texts, polemical discourses, and memoirs, the essays by leading scholars explore the contradictions, difficulties, and support on the part of men for Christian women's initiatives over the course of an extended century. In particular, they address the sources of Christian thought about women, the question of models, the circulation and reception of Renaissance feminine writings, and the textual marks of this authority in order to open up new perspectives on feminine spiritual writing in the early modern era.
Ottoman women would have no place in politics; recluse in their harem, they would pass their time in superficial distractions or in pernicious intrigues: such is the heritage of Orientalism and traditional historiography. Far from these clichés, this work offers a dive into the Ottoman institutional and social frameworks, which govern the spectrum of social and political interactions of the women of the Ottoman court, taking as a field of study a figure largely ignored by historiography: the blood daughters of the Ottoman rulers – the sultanas.
Ottoman women would have no place in politics; recluse in their harem, they would pass their time in superficial distractions or in pernicious intrigues: such is the heritage of Orientalism and traditional historiography. Far from these clichés, this work offers a dive into the Ottoman institutional and social frameworks, which govern the spectrum of social and political interactions of the women of the Ottoman court, taking as a field of study a figure largely ignored by historiography: the blood daughters of the Ottoman rulers – the sultanas.
The book shows that women drove musical patronage, dissemination, composition, and performance, including within secular and ecclesiastical contexts, and also reflects on the reception of medieval women’s musical agency by both medieval poets and by modern recording artists.
Contributors are David Catalunya, Lisa Colton, Helen Dell, Annemari Ferreira, Rachel Golden, Gillian L. Gower, Anna Kathryn Grau, Carissa M. Harris, Louise McInnes, Lisa Nielson, Lauren Purcell-Joiner, Megan Quinlan, Leah Stuttard, Claire Taylor Jones, Melissa Tu, Angelica Vomera, and Anne Bagnall Yardley.
The book shows that women drove musical patronage, dissemination, composition, and performance, including within secular and ecclesiastical contexts, and also reflects on the reception of medieval women’s musical agency by both medieval poets and by modern recording artists.
Contributors are David Catalunya, Lisa Colton, Helen Dell, Annemari Ferreira, Rachel Golden, Gillian L. Gower, Anna Kathryn Grau, Carissa M. Harris, Louise McInnes, Lisa Nielson, Lauren Purcell-Joiner, Megan Quinlan, Leah Stuttard, Claire Taylor Jones, Melissa Tu, Angelica Vomera, and Anne Bagnall Yardley.
Abstract
This chapter traces the development of Scandinavian Pentecostal Medical Mission in the Democratic Republic of the Congo, from a focus on basic medical care in the 1920s to an emphasis on fighting rape as a weapon of war in the 1990s. The chapter highlights the efforts of key individuals such as Gunnerius Tollefsen, Osvald Orlien, and Denis Mukwege, while also recognizing the contribution of other missionaries, doctors, nurses, and midwives. The last section is devoted to an overview of recent Congolese-Scandinavian initiatives that attempt to combat sexual violence and bring about change on individual, communal, and state levels.
Abstract
Denis Mukwege is the pentecostal pastor/medical doctor who was awarded the 2018 Nobel Peace prize (with Nadia Murad) “for their efforts to end the use of sexual violence as a weapon of war and armed conflict.” At Panzi Hospital in Bukavu, DR Congo he is asked, as a follower of Jesus, why he chooses to work in such a difficult and dangerous place. How can love can overcome hate? How is the Holy Spirit at work in reconciliation in the Congo? Does his work say something about theodicy?