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Liudmila V. Charipova

Maria-Magdalena Mazepa, the natural mother of Hetman Ivan Mazepa and mother superior of an elite women’s convent in Kyiv, played a prominent role as her son’s informal political aide and confidante from the start of his hetmanship in 1687 until her death in 1707. Her forceful personality and willingness to engage with the power struggles in the Hetmanate provoked social resentment, which culminated in a formally recorded witchcraft accusation. Drawing on broader East Slavic and older Byzantine models, the article explores the charge of sorcery against Maria-Magdalena placed within the cultural and political context of the Ukrainian Hetmanate at the turn of the 17th and 18th centuries.

Zsuszanna Gyimesi

trips in time. She researched female cultural patronage in Early Modern Russia, the backstage secrets of icon embroidery, the role of female monastery communities in the lives of women leaving their families, and human-animal bonds (horses and dogs) in Early Modern Russia and its impact on the

Britt Istoft

exegesis begun by the Church Fathers. As a consequence of this, she went on preaching tours to several German towns, among others Cologne, Trier, Metz and Bamberg, in the 1160s and 1170s, where she spoke in male and female monasteries as well as in cathedrals. In contrast to Hildegard’s visionary works

Marlyn Miller

of the shtat by allowing a number of male monasteries to remain open and support themselves as so-called zashtatnye monasteries, or monasteries outside of the shtat . This of course in no way changed the dire position of female monasteries, and more than 3000 nuns remained without a registered

Erika Lauren Lindgren

of the four- teenth century, the women's houses in this single province constituted about half of the Order's female monasteries in all ofEurope. 4 Many female Dominican communities began as groups of "poor sisters" mentioned by the Colmar chronicler. These groups were often led by widows with

David M. Goldfrank

- nides Hero (Washington: Dumbarton Oaks, 2000/electronically: http:/www.doaks. org/ typ OOO.html), 75-80 (no. 3), 75-80; 274-78 (no. 14). 191 as eight other Byzantine founders," but in Rus possibly no earlier than 1514- 1515, with Iosifs final disposition. ' As for female monasteries, around 1400 the


Barbora Spalová and Isabelle Jonveaux

; community of more than 20 sisters; the first and only Trappist female monastery in Czechia; Kremsmünster— Founded in 777 from lower Bavaria; situated in Upper Austria; immense, mostly baroque complex hosting a gymnasium; the biggest


Montserrat Piera

particular characteristics of the monastery where she professed. Santo Domingo el Real, founded by Saint Dominic himself in 1218, was established as a mixed community but, tellingly, was also one of the first female monasteries of the Dominican order. 47 Therefore, from its inception this monastery was

Marie A. Thomas

indistinguishable from their male counterparts: they were simply "monasteries." Turning away from these external aspects to view the convent as a community of nuns, however, brings into focus the special qualities of a female monastery. This is a much more difficult area to study: records were kept for economic

Sarah Joan Moran

Diest (Breda, 1987); F. J. Hoppenbrouwers, Geschiedkundige schets der stichting en voortduring van het Beggijnhof te Breda (Breda, 1833). 10 The work done by abbesses and prioresses is discussed in Marilyn Oliva, The Convent and the Community in Late Medieval England: Female Monasteries in the