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Marian devotion, the Holy Family and Catholic conceptions of marriage and sexuality
Alana Harris

-image to dissuade Catholic women from adapting to these social mores. Numerous Catholic manuals for young women addressed the issue of make-up and the appropriate balance between attractiveness, fashionable dress and proper Catholic behaviour.68 In a similar vein, the Bishop of Salford, in a sermon to the Union of Catholic Mothers, had recourse to Mary as the one who offered ‘the true 130-201 FaithFamily Ch 4.indd 142 24/04/2013 15:53 ‘A model for many homesteads’143 norms and right ideals’ of ‘delicacy and modesty’, allowing present-day youth to escape from the

in Faith in the family
Abstract only
Helen Boak

a 1927 survey conducted by the Association of Catholic Women Teachers, in which 9,392 women participated, nearly three-quarters (72 per cent) had their own household and a mere 11 per cent lived with their parents. However, 71.2 per cent of the respondents supported relatives, usually a mother or a sister, and so could not necessarily live an independent existence. 136 During the Weimar Republic women’s share of the teaching profession remained fairly stable, at just under one-third, in part because many states had established ratios for male and female teachers

in Women in the Weimar Republic
Open Access (free)
Nicholas Atkin

Refugee Committees, and the London reception centres, which were often aided by such charitable bodies such as the WVS, the Catholic Women’s League and the British Red Cross. What is striking is that, as early as June 1940, a number of specifically French organisations were emerging to cater for their own nationals. In part, this reflected a strong sense of patriotic pride, and the impressive organisational skills of a long-established French colony in London. It also signalled that the refugees were about 2499 Chap2 7/4/03 56 2:42 pm Page 56 The forgotten French

in The forgotten French
Carmen M. Mangion

the male hegemony of bishops and Roman authorities. Catholic women could become religious only by entering a religious institute that had earned diocesan or papal approbation. The authority of women religious would always be circumscribed by this male hegemony. This makes it more difficult to determine the context and depth of their authority. They, like so many women of the nineteenth century, were subordinate to a patriarchal hierarchy which could disempower them. Yet they exerted the authority they associated with their identity as religious. Despite the dominant

in Contested identities
Lucy Underwood

–40 (Cambridge: Cambridge University Press, 1995). 61 C. Highley, Catholics Writing the Nation in Early Modern Britain and Ireland (Oxford: Oxford University Press, 2008). 62 The Times (6 January 1980), p. 4. 63 Sister Mary Xavier, ‘Martyrs of England standing on high’, Westminster Hymnal (1891; 1903; 5th edn, London: Burns, Oates and Washbourne, 1924), p. 271; N. Jiwon Cho, 160 Making and remaking saints ‘“Martyrs of England! Standing on high!”: Roman Catholic women’s hymn-­writing for the re-­invigoration of the faith in England, 1850–1903’, in L. Lux-­Sterritt and C

in Making and remaking saints in nineteenth-century Britain
Helen Rogers

13 Elizabeth Fry and Sarah Martin Helen Rogers I n her influential lecture ‘Sisters of Charity’ (1855) championing women’s involvement in public service, the art historian and social commentator Anna Jameson (1794–1860) called her countrywomen to emulate Catholic women, past and present, by forming ‘active charitable Orders’. By ‘Sisters of Charity’ she spoke not merely ‘of a particular order of religious women, belonging to a particular church, but also in a far more comprehensive sense, as indicating the vocation of a large number of women in every country

in Making and remaking saints in nineteenth-century Britain
The liturgy, the Eucharist and Christ our brother
Alana Harris

survey of the World Union of 057-129 FaithFamily Ch 3.indd 111 04/04/2013 14:40 112 Faith in the family Catholic Women’s Organisations presented to the Vatican as a ‘cry of anguish’. It concluded: In essence Catholic women felt unable to play their full role in the Church. They were welcomed to repair vestments and help raise money, but little else. … women had been considered ‘a low form of fringe life’ until the Second Vatican Council.231 These sentiments reached a peak two years later in the controversy surrounding Pope Paul VI’s ruling against artificial

in Faith in the family
Keith P. Luria

Cochinchine, de Camboye & du Tonquin &c (Paris: Charles Angot, 1684 ), pp. 198, 244; Alberts, Conflict and conversion , p. 175. On the role of the Amantes de la Croix in providing Vietnamese Catholic women with an alternative to traditional family life, see Nhung Tuyet Tran, ‘Les Amantes de la Croix: an early modern Vietnamese sisterhood’, in Gisèle

in Conversions
Why they matter
Mary E. Daly

’s, Green, 1868), p. 319. Ibid., pp. 333–4. Ibid., p. 341. Ibid., p. 343. Report on the welfare of Irish Catholic girls in Britain 1953, by Mrs Elizabeth Fitzgerald, president Archdiocese of Westminster branch of Catholic Women’s League, National Archives Ireland, Department of the Taoiseach, S11582 Emigration. 6 Maguire, The Irish in America, p. 339. 7 M. E. Daly, The Slow Failure: Population Decline and Independent Ireland, 1920–1970 (Madison, Wisconsin: University of Wisconsin Press, 2006), pp. 78–82. 1 2 3 4 5 M&H 01_Tonra 01 08/04/2014 07:13 Page 31 Irish women

in Women and Irish diaspora identities
Abstract only
Being Irish in nineteenth-century Scotland and Canada
S. Karly Kehoe

. My opinion is somewhat different to those expressed by Carmen Mangion and Susan O’Brien. See Mangion, Contested Identities: Catholic Women Religious in Nineteenth-Century England and Wales (Manchester: Manchester University Press, 2008) and S. O’Brien, ‘French nuns in nineteenth-century England’, Past & Present, 54 (1997), 142–80. 6 S. K. Kehoe, Creating a Scottish Church: Catholicism, Gender and Ethnicity in NineteenthCentury Scotland (Manchester: Manchester University Press, 2010); S. K. Kehoe, ‘Irish migrants and the recruitment of Catholic Sisters to Glasgow

in Women and Irish diaspora identities