Shari Horner explores representations of female enclosure (monastic, bodily, and textual) in Anglo-Saxon England and examines the relationships between the material and devotional practices of female monasticism
and the many layers in which female subjects of Old English literature are `enclosed'.
Part 4 treats of women's contributions to culture and spirituality, discussing female monasticism
, anchoresses, lay piety, and literature.
The twenty-fifth session of the Council of Trent in 1563, which mandated claustration for all solemnly professed nuns, is often represented as a watershed moment for female monasticism.
The citizens of Valladolid were generous patrons of female monasticism, supporting twenty-three convents.
In the course of the trial Gomez revealed that he was shouldering an immense burden on behalf of female monasticism in Valladolid.
4] In an era of inflation and a growing tax burden, the willingness of these citizens to support female monasticism suggests that they found its presence in their city efficacious and desirable.
This study, a revised version of her dissertation (Stanford, 1995), proposes that female monasticism
in sixteenth- and seventeenth-century Venice served exclusively male interests: not only the financial priorities of nuns' relatives and ecclesiastics but also (and this constitutes her distinctive contribution) the maintenance of the state's image.
It first makes clear that female religious life in this period was not reduced to a passive interiorization of male directives in institutional settings, but instead displayed enormous vigor and diversity outside the tightly guarded constraints we normally associate with female monasticism