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Carmen Mangion

throughout each chapter was the interrelationship and engagement of religion with the post-war secular age. This post-secular analysis has deliberately engaged with religion as a category of analysis emphasising change rather than decline. 65 This work could easily have centred on decline, as many of the scholars of religion charting secularisation do. 66 The diminishment in numbers of women religious was a significant change. Former sister and American sociologist Helen Rose Fuchs Ebaugh in her analysis of decline predicted that ‘the demise [of religious life] is

in Catholic nuns and sisters in a secular age
Hayyim Rothman

internal divide between the elite and the rank-and-file that served to suppress dissent and cultivate submissiveness. The movement, he wrote, ‘should become a folks-organization based on the people and which lives for the people (Zalkind 1916d )’ but it is ‘making us infantile or spiritually castrating us (Zalkind 1916c ).’ Its meetings, he contends, had been reduced to bourgeois social engagements at which to enjoy ‘music, speeches, and dancing,’ light conversation and plates ‘full of sandwiches’ to be eaten ‘with relish (Zalkind 1916c ).’ Accordingly, they became

in No masters but God
Hayyim Rothman

Rabban Gamliel's teaching: ‘do His will as though it were your will, so that He will do your will as though it were His (M. Avot 2:4)’ — Alexandrov simply deleted the ‘as though.’  6 Anarchism, pacifism, diasporism Alexandrov's engagement with anarchism arises from a number of sources. For one, his cosmopolitanism and his faith in moral progress committed him to an egalitarian vision of universal justice and freedom. Based on the prophetic challenge, ‘have we

in No masters but God
Abstract only
Cara Delay

-century popularity of the dismal childhood memoir. ‘[I]t is strongly tempting to conclude from an engagement with these texts’, he writes, ‘that the greatest blot on twentieth-century Irish society’s copybook was its treatment of children’.13 Ferriter posits that depictions of bleak childhoods must be taken as more historically accurate than depictions of rural childhood innocence, because memoirs of traumatic childhoods reveal moments of happiness, while depictions of the idyllic childhood recognise no ‘darkness at all’.14 In her writings about her childhood experiences with nuns

in Irish women and the creation of modern Catholicism, 1850–1950
Abstract only
Cara Delay

may represent both resistance to patriarchy and a reassertion of it.22 By creating holy households, Irish Catholic women both celebrated the divine feminine and asserted their religious authority within the home. Elizabeth L’Estrange, in her research on holy motherhood in the late Middle Ages, attempts to unpack and disrupt the ‘“empowerment” versus “victim” binary that has characterized …  studies of women’s engagement with religious texts and images’.23 Similarly, David Morgan writes that women in the modern United States decorated their homes with images of

in Irish women and the creation of modern Catholicism, 1850–1950