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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
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
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
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
Abstract only
Laurence Lux-Sterritt

, patronage, and political conspiracy: English nuns and the restoration’, The Historical Journal 43:1 (2000), 1–23. 25 Caroline Bowden, ‘“For the glory of God”: a study of the education of English catholic women in convents in Flanders and France in the first half of the seventeenth century’, Paedagogica Historica, Supplementary Series, Gent CSHP, vol. V (1999), 77–95 and ‘The abbess and Mrs Brown: Lady Mary Knatchbull and royalist politics in Flanders in the late 1650s’, Recusant History 24:3 (1999), 288–308. 26 Caroline Bowden, ‘Community space and cultural

in English Benedictine nuns in exile in the seventeenth century
Laurence Lux-Sterritt

the Earle of Bristoll’, became a boarder for a yearly pension of 400 livres tournois.31 Some houses even opened their boarding houses to Catholic women in precarious situations or in need of spiritual retreat. We saw how the fate of English convents was closely linked to that of English Catholics at home. During the unrest of the Civil Wars, such boarders sought refuge at the convents and brought with them a certain prestige, rekindling public interest in the houses and attracting wealthy visitors and patrons as a consequence. For instance, the former Duchess of

in English Benedictine nuns in exile in the seventeenth century
Angela McCarthy

while such alarms might mirror concerns in Australia of single Catholic women marrying Protestant men, poor reception arrangements facilitated the mingling of the sexes and allegations of inappropriate behaviour. 96 Such charges mainly arose during the 1870s when Irishwomen were among the thousands of Irish availing of assisted and nominated passages to the colony. According to one report, ‘But the

in Scottishness and Irishness in New Zealand since 1840
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