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Elizabeth C. Macknight

because of the symbolic patrimony being offered at ‘an exorbitant price’ but the outcome was different. In 1877 the marquis Ripert d’Alauzier was on diplomatic posting abroad when he received a letter from a group of Catholic women in the town of Seyne (Alpes de Haute Provence). The women had formed a charity association to raise funds for construction of a small chapel as a local Sacred Heart monument overlooking the valley. Seyne was also the name of the canton in which were located ruins of the château de Monclar, a former property of the house of Ripert. Although

in Nobility and patrimony in modern France
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Cara Delay

’s religious lives. Significantly, girlhood narratives underscore the importance of other women to girls’ lives, reinforcing the notion of a woman-centred popular Catholicism. Women – sisters, grandmothers, schoolfriends, mothers, teachers, and nuns – were the primary influences on girls’ daily lives and their religious understandings. Studying Irish girlhoods thus sheds light on the bonds between Catholic women and girls even as it helps us understand the origins and trajectory of the feminised religious culture of the late nineteenth and early twentieth centuries

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

. Catholic Nuns and Sisters in a Secular Age tells the complicated story of post-war Catholic women religious in a nuanced way, acknowledging that though women religious grounded their experiments in the need for authenticity, such authenticity was always contested. Chapter 1 provides a snapshot of the Catholic Church engaging with the modern world in the 1940s and 1950s. It looks at both the global and the national church and is in part the backstory to the remaining chapters, asserting a significant prehistory to the Second Vatican Council as it pertains to religious

in Catholic nuns and sisters in a secular age
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Carmen M. Mangion

chapter will argue, on evanglisation. This does not imply that the work of women religious was without contemplative content. Many nineteenth-century women religious found the ‘sustenance’ to perform their ‘works of mercy’ firmly rooted in their spirituality. 112 Working identities following the directives of the Catholic hierarchy.3 At times, credit for their achievements has been assumed to belong to male colleagues or ecclesiastical officials. However, as will be seen in the next two chapters, the contribution of Catholic women religious to nineteenth

in Contested identities
Infanticide and unwanted children
Moira Maguire

strictures of their faith system, Catholic women accused of infanticide did not necessarily reject their faith and, indeed, often drew on it for guidance, comfort, and forgiveness. Many women’s testimonies reveal that they attended church and the sacraments regularly, in some cases confessed their “sins” to the parish priest, and made genuine, if clumsy, efforts to ensure that their dead infants would not spend an eternity in limbo.16 The words and experiences of women who appear in infanticide records illustrate the ways that ordinary women and men integrated Catholicism

in Precarious childhood in post-independence Ireland
Contexts and comparisons
Bronwen Walter

. The people up the top of the flats, mainly Irish Catholic women, were throwing rubbish on the police. We were all side by side. I was moved to tears to see bearded Jews and Irish Catholic dockers standing up to stop Mosley. I shall never forget that as long as I live, how working class people could get together to oppose the evil of racism.21 [Emphasis added] But again there is conflicting evidence. In an almost diametrically opposed account, Henry Srebrnik‘s research showed that: Despite strenuous recruiting efforts on the part of the STDL [Stepney Tenants

in Women and Irish diaspora identities
The fraught relationship between women and the Catholic Church in Ireland
Sharon Tighe-Mooney

Catholic Church in juxtaposition with the growing awareness by Catholic women that they had framed their lives by edicts promulgated by a celibate male-​dominated institution that had supported double standards in an area in which it was most vocal.The consequences of this ethos have been traumatic, with generations of Irish women in particular having paid a heavy price in terms of the approximately thirty childbearing years of their lives that were framed by a strict regime of enforced selflessness and a system of severe penury for those who did not conform. I

in Tracing the cultural legacy of Irish Catholicism
Carmen Mangion

groups like the Young Christian Workers in the 1950s and being taught to engage with the secular world in Christian ways through the motto ‘See Judge Act’. 81 Historian Alana Harris suggests that young women were offered an alternative to the conservative model of femininity, one that advocated an equal discipleship along with ‘emotional maturity, self-expression and intellectual independence’. 82 As discussed earlier and below, young Catholic women were likely to question and exercise their critical faculties. Dominican Conrad Peplar, in his introduction to the

in Catholic nuns and sisters in a secular age
Helen Boak

cities across Germany devoted themselves to caring for troops en route to the front or in hospital, other women’s groups, including those affiliated to the BdF, women from the Catholic Women’s League (Katholischer Frauenbund Deutschlands, KFB) and social democratic women came together under the banner of the National Women’s Service (Nationaler Frauendienst, NFD) to become a major provider of social welfare. 76 The NFD was the brainchild of Dr Gertrud Bäumer, the leader of the BdF, which at the outbreak of the war claimed to have some half a million members. Bäumer

in Women in the Weimar Republic
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Helen Boak

over a number of years, principally from the Federal Archives in Koblenz and Berlin, the Zentrales Staatsarchiv Potsdam in the former German Democratic Republic, the Helene-Lange-Archiv, now housed in the Landesarchiv Berlin, the archives of the German Protestant Women’s League, now housed in the Archiv der Deutschen Frauenbewegung in Kassel, the archives of the German Catholic Women’s League in Cologne and a variety of smaller archives. 35 Historians of modern Germany are fortunate to have a range of official statistical publications at their disposal, and during

in Women in the Weimar Republic