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Girls from the Kinder transport in Southport, 1938–1940

12 The Harris House girls: girls from the Kindertransport in Southport, 1938–1940 On 6 December 1938, as it sought to define its remit, the MJRC was given to understand by members of the Livingstone family of Southport that a local committee there had obtained premises at 27 Argyle Road, in a fashionable residential district near the town centre, at a rental of £900 for four years, which it proposed to convert into a hostel for twelve children. Approval had been obtained from Woburn House and the committee now sought the imprimatur of the MJRC, of which it

in ‘Jews and other foreigners’

Introduction In 1969, Abbess Mary Joseph regaled the Poor Clares of Darlington on her return from the vocations exhibition in Leeds with ‘interesting and amusing’ talks on religious life, ‘especially on how to deal with the modern girl’. The following week, Poor Clare abbess Mother Mary Paula Smallwood of Baddesley Clinton visited Darlington and also ‘entertained us with stories of the “antics” of modern postulants’. 1 The Modern Girl was a recurrent trope which featured even in religious life. Each generation laid claim to its modernity with a Modern Girl

in Catholic nuns and sisters in a secular age

CHAPTER 1 If literature is a girl Terms of engagement 10 Reading in the dark Why write a book exploring the interface between women’s writing and feminist theology? A straightforward answer would be that there is scope to present a more detailed study of interdisciplinary work in this area than has previously been attempted. However, as well as offering a more comprehensive account of existing scholarship than is currently available, I also hope to provoke changes in understanding and practice. I seek to problematise what has been taken for granted and

in Literature, theology and feminism

Irish Women and the Creation of Modern Catholicism is the only book-length study of lay Catholic women in modern Irish history. Focusing on the pivotal century from 1850 to 1950, it analyses the roles that middle-class, working-class, and rural poor lay women played in the evolution of Irish Catholicism and thus the creation of modern Irish identities. This project demonstrates that in an age of Church growth and renewal stretching from the aftermath of the Great Famine through the early years of the Irish Republic, lay women were essential to all aspects of Catholic devotional life, including both home-based religion and public Catholic rituals. It also reveals that women, by rejecting, negotiating, and reworking Church dictates, complicated Church and clerical authority. Irish Women and the Creation of Modern Catholicism re-evaluates the relationship between the institutional Church, the clergy, and women, positioning lay Catholic women as central actors in the making of modern Ireland. It also contests views that the increasing power of the Catholic Church caused a uniform decline in Irish women’s status after the Great Famine of the 1840s, revealing that middle-class, working-class, and rural poor lay women fought with their priests, dominated household religion, and led parish rituals, thus proving integral to the development of a modern Irish Catholic ethos and culture.

Abstract only

-century Irish girls. Hyland’s narrative also raises questions about the ways in which girls experienced their Catholic childhoods, a topic understudied in both Irish women’s history and the history of Irish Catholicism. Through an analysis of women’s life-writings, including diaries, oral histories, autobiographies, and memoirs, this chapter explores the realities of growing up Catholic and female from 1850 to 1950, with a particular focus on the first half of the twentieth century. At this catholic girlhoods 59 time, religion served as the major influence in Irish girls

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

’s theory of the development of sexuality 34 In ‘Female Sexuality’, first published in 1931, Freud argues that boys and girls develop along the same lines until their third year. Not content with this account, Freud returned to the issue of female sexuality two years later. In his ‘Lecture 33 on Femininity’ he explains that it is with the Oedipus complex that the ways of the boy and the girl diverge. It becomes clear, Freud maintains, that the development of a little girl into a normal woman is ‘more difficult and more complicated’ than the development of a little boy

in Forever fluid

late nineteenth century, Catholicism was the focus of girls’ educational lives. Religious education began early, in the home, but as girls progressed through the state educational system, it reinforced the messages of idealised Catholic womanhood, with the goal of preparing girls for future motherhood. By the first few decades of the twentieth century, religion had become even more enmeshed in education; by then, most Irish girls had access to at least a secondary-level education as well as a 16 irish women quickly expanding body of religious print literature

in Irish women and the creation of modern Catholicism, 1850–1950
Refugees and schools in the Manchester region

Ayton School in Yorkshire, had already arrived in Britain with their parents.1 Winchester College offered five free places to refugees, which were advertised by the Earl Baldwin Fund, and one of which was given to Carl Amberg, a refugee from Aachen, members of whose family later settled in Manchester.2 Amongst the prestigious private, fee-paying secondary schools in the Manchester region which offered places to refugees during 1938–39 either at no cost or at a reduced rate, were Manchester High School for Girls, Kingsmoor School in Glossop, Culcheth Hall School in

in ‘Jews and other foreigners’

This book generates a critical framework through which to interrogate the way in which religious feminists have employed women's literature in their texts. This is in order that both the way we read literature and the literature we read might be subject to scrutiny, and that new reading practices be developed. Having both the critical and constructive agenda, this is a book in two parts. The first part locates the study of the use of women's writing by religious feminists in a much wider frame than has previously been attempted. In the past individual religious feminists have been criticised, often publicly and loudly, for the use they have made of particular literary texts. Having critically surveyed previously unacknowledged constraints under which religious feminists read women's literature, the second part of the book explores how the work of women poststructuralist thinkers and theorists can enrich the reading practices. It offers alternative models for an engagement between literature and theology. Julia Kristeva is best known within the academy for her unorthodox application of Lacanian theory to contemporary culture. Her work challenges religious feminists to reassess the utilitarian approaches to literary texts and enquire into whether these might have a more powerful political role when their status as literature is recognised and affirmed. The book elucidates Luce Irigaray's thinking on sexual difference and also demonstrates its significance for feminist religious readers.

Britain, 1945–90

Catholic nuns and sisters in a secular age examines the changes in religious life for women religious in Britain from 1945 to 1990 identifying how community and individual lives were altered. This work is grounded in three core premises: women religious were influenced by and participated in the wider social movements of the long 1960s; women’s religious institutes were transnational entities and part of a larger global happening; and the struggles of renewal were linked to competing and contradictory ideas of collective, institutional identities. The work pivots on the Second Vatican Council (1962–1965), but considers pre and post Vatican II social, cultural and religious events and social movements of the 1960s as influencers in these changes. It interrogates ‘lived experience’ by examining the day-to-day lives of women religious. Though rooted in the experiences of women religious in Britain, the book probes the relationships and interconnectivities between women religious within and across national divides as they move from institutions embedded in uniformity to the acceptance of cultural plurality. It also engages with the histories of the social movements of the long 1960s. For too long, religion has been relegated to its own silo, unlinked to the ‘radical sixties’ and depicted as ultimately obstructionist to its social movements. To contest this, female religious life is examined as a microcosm of change in the Catholic Church pointing to the ‘new thinking and freer lifestyles’ that allowed for the questioning of institutional cultures.