The Maiden Association in Asker was founded in 1865 20 kilometers southwest of Örebro in the county of Närke. A group of unmarried women closely connected to the Asker Baptist congregation met for prayer, bible reading and conversations with early democratic overtones. They gathered in a time of change in a variety of areas, both social as well as church-related. The surviving material from these women – in the form of protocols, membership registers, etc. – provides an insight into their reflexive process. The local Maiden Association in Asker becomes a window, a vantage point into something that would otherwise be hard to access: in other words, the situation and thinking of "ordinary" women. The overall aim of this study has been to contribute to the understanding of how continuity and changes during the latter part of the 19th century, mainly in the realm of church history, could influence the thinking and life ideals of nonconformist Christian women. Based on my meeting with the source material, two central questions have been formulated: 1. How did the Maiden Association in Asker, during the time period 1865–1903 and in its context, formulate and shape the identities as Christian, woman and young? 2. Why were they formulated and shaped in this way? The method selected may be described as church historical and hermeneutic, with an inductive approach. The source material is derived from two distinct periods in the life of the association, 1865–1880 and 1888–1903, which has given the opportunity to identify changes over time. Two theoretical perspectives have been established – one based on identity and one based on intersectionality. The investigation shows the clear influence of the holiness movements at the local level in the shape of the Holiness Union and the Örebro Mission Association. But the study also shows that the lives and thinking of women were not only characterized by change, but also by continuity. The church historical changes that the nonconformist religious women in Asker took part in were not a clean-cut break with previous lutheran traditions and conventions. / Jungfruföreningen i Asker startade 1865 två mil sydväst om Örebro i Närke. En grupp ogifta kvinnor i nära relation till Askers baptistförsamling möttes för bön, bibelläsning och samtal med tidigdemokratiska förtecken. De hade en egen vald styrelse bestående av uteslutande kvinnor. I föreningen gällde allas rätt att rösta och göra sin röst hörd i samtalen långt innan kvinnlig rösträtt genomfördes i Sverige. I sammankomsterna formulerade de själva frågor, vilka de resonerade kring och sedan nedtecknade de sina slutsatser i samtalsprotokoll. Den lokala Jungfruföreningen i Asker blir ett fönster, ett titthål in i historien. Föreningens kvarlämnade spår i form av protokoll m.m. ger en möjlighet att se in i en svunnen tid och in i en grupp frikyrkligt präglade kvinnors tänkande och livsideal. Dessa ”vanliga” unga kristna kvinnor, de flesta och för de flesta okända, konstruerade sina identiteter som kristen, kvinna och ung i en tid av samhälleliga och inte minst kyrkohistoriska förändringar. Studiens frågeställningar fokuserar på hur dessa identiteter formulerades och gestaltades och varför det skedde på detta sätt, under perioden 1865–1903.

Successivement veuve de Berthold Rembolt et de Claude Chevallon, Charlotte Guillard hérite en 1537 du plus ancien atelier typographique français, le Soleil d'Or, dont elle conduit l'activité durant près de vingt années. Sous sa direction, l'atelier parvient à accaparer deux marchés spécifiques : textes de droit savant et ouvrages des Pères de l'Église. La thèse vise à interroger les conditions de réalisation de ce programme éditorial. On y présente les modalités matérielles de production et de commercialisation des ouvrages. On met ainsi en évidence la forte implication de la parentèle de Charlotte Guillard à tous les niveaux de la chaîne éditoriale, et la coexistence de réseaux de collaborateurs qui, en dépit de motivations intellectuelles et idéologiques parfois divergentes, parviennent à faire œuvre commune. À travers une enquête mobilisant à la fois les sources archivistiques, l'analyse matérielle des ouvrages imprimés et la lecture des préfaces et épîtres liminaires, la monographie permet d'écrire une histoire concrète de l'activité intellectuelle qui tienne compte des conditions idéologiques, sociales et économiques de sa mise en œuvre / Widow of Berthold Rembolt first, then of Claude Chevallon, Charlotte Guillard became in 1537 heiress of France's oldest typography workshop. With Charlotte Guillard at its head, the Soleil d'Or managed to monopolise two specific markets, the law texts and the works of the Church Fathers. The purpose of our thesis is to investigate the practical conditions which made these publications possible. It will highlight the material arrangements of the production and selling of those books, and focus at the people who stayed at Charlotte Guillard's side. This will allow us to demonstrate the importance of her relatives at every step of the process, and to show the coexistence of various networks of collaborators who manage to work on a common basis despite, at times, opposite intellectual and ideological motivations. Calling on manuscript archives, physical bibliography, and an analysis of the prefaces and liminary epistles, this monograph allows us to write a holistic history of the intellectual endeavour, taking into account all the ideological, social and economic conditions entering in its construction

Made available in DSpace on 2014-06-11T19:31:24Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-01-11Bitstream added on 2014-06-13T20:22:05Z : No. of bitstreams: 1 mendonca_jgr_dr_arafcl.pdf: 1240134 bytes, checksum: 65e5fbf078d12496c8d6762fab367c80 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Ce travail se propose a comprendre, analyser et interpréter les textes en forme de articles, produits en sessions destinées à mères dans les magazines dirigés au grand public entre les années 1940 à 1950. Les magazines que contiennent des sessions dans cette periode discriminée sont trois: Fon Fon, Allons lire et La Cigale. La thèse c’est divisée en deux blocs avec des sessions differentes. Le premier bloc représente la première partie de la thèse dans la quelle on voit l’admission théorique sur le but de recherche. Le deuxième bloc, qui représente la deuxième partie de la thèse, presente l’exploration du but de recherche à partir des magazines Fon Fon, Allons lire et La Cigale, pendant la periode de 1940 à 1950. L’ensemble des articles qui compose les sessions de ces magazines configurent la source documentaire, composée de 213 articles où je décrits et j’analyse les informations , les descriptions et les représentations de la femme mère, caractérisée par les experts, qui leur écrivaient dans ces sessions spécifiques destinées à mères par l’exercice de la maternité. La recherche démontre que les experts que s’ont dédié plus fréquemment dans la publication de textes et de messages à les femmes mères ont été les médecins.Ceux-ci exercent une vraie éducation de la femme pour la fonction de la maternité; ils ont entré dans l’histoire familière , en intervenant et en engendrant des normes por la routine de la éducation du fils, en engendrant une athmosfère de faute, de dilution, de l’autonomie parentale,à travers de l’imposition de la puissance de la connaissance spécialisée, en disqualifiant les traditions familières et des endroits, en disqualifiant les parents, les parents et en cherchant prendre les espaces des laïques et des orientations des personnes plus vieilles et plus proximes de la famille. Une police... (Résumé complet accès életronique cidessous) / O presente trabalho se propôs a compreender, analisar e interpretar os textos em forma de artigos, produzidos em seções destinadas às mães em revistas voltadas ao grande público entre os anos de 1940 a 1950. As revistas que mantêm seções nesse período discriminado são: Fon Fon, Vamos Ler e A Cigarra. A tese está dividida em dois blocos de diferentes seções. O primeiro bloco retrata a primeira parte da tese, onde se evidencia o aporte teórico sobre o objeto de pesquisa; o segundo bloco representa a segunda parte da tese, que retrata a exploração do objeto de pesquisa a partir das revistas Fon Fon, Vamos Ler e A Cigarra, compreendendo o período de 1940 a 1950. O conjunto dos artigos que compõe as seções dessas revistas, configuram a fonte documental, composta de 213 artigos em que descrevo e analiso as informações, descrições e representações da mulher mãe, caracterizada pelos especialistas, que escreviam a elas, nessas seções específicas destinadas às mães, para o exercício da maternidade. A pesquisa revela que os especialistas que mais frequentemente se dedicaram na editoração de textos e mensagens às mulheres mães foram os médicos. Estes exercem uma verdadeira educação da mulher, visando a função da maternidade; adentram na história familiar, interferindo e fundamentando normas para a rotina da criação do filho, criando uma atmosfera de culpa, diluição da autonomia parental, através da imposição do poder do conhecimento especializado, descredenciando as tradições familiares e locais; desacreditando os pais, os parentes e procurando tomar os espaços dos leigos e das orientações das pessoas mais velhas e próximas da família. Uma autêntica polícia das famílias se instala. Será preciso, então, que essa mulher, que faz parte da elite e representa... / The present work proposed to understand and interpret the articles destined to mothers in magazines to the public between 1940 and 1950. The magazines that keep articles in this period itemized are three: Fon Fon, Vamos Ler e a Cigarra. The Work is divided in two blocks of different sessions. The first block pictures the first part of the work highlights the theoretical input about the research from the magazines Fon Fon, Vamos Ler e a Cigarra between 1940 and 1950. The ensemble of these magazines articles, are the documentary source, consist in 230 articles in which I write and analyze the information, descriptions, and representations of woman mother, characterized by experts, who wrote to them, in those magazines which had session aimed to mothers. The research shows that the experts who frequently dedicated writing the articles where doctors. They had a major influence in the exercise of being a mother for those women, going into familiar history, intervening and making rules of how bring up a child, creating an atmosphere of guilty, dilating the parents autonomy ,throw the knowledge expert’s power, putting family tradition behide, disbelieving the parents and looking to take off elderly and near friends orientation . Installing a family police. Is there a need for this up class mother, who represents the magazine’s aim public ,to learn how to be a mother and take care of your own child with expert doctors now because before were de nannies, slaves, milk mothers and so on. The doctor did not believe that it was a natural mother s feeling, the concept of a child insert in a family also didn’t exist in the doctors view. This was the concept that was proposed by the articles published by those magazines Fon Fon, Vamos Ler e a Cigarra. In the end the expert writers dedicated to the up a class mothers governance, left... (Complete abstract click electronic access below)

Les Féministes et le changement social en Belgique (1918-1968). Programmes, stratégies et réseaux. Catherine Jacques. <p>Thèse de doctorat présentée sous la direction de Mme Eliane Gubin (Université libre de Bruxelles)et de Mme Christine Bard (Université d’Angers) en vue d’obtenir le titre de docteure en histoire.<p><p>Alors que l’histoire des femmes est relativement bien implantée en Belgique, il n’existe encore aucune étude qui envisage l’ensemble des mouvements féministes dans leur rapport à la société civile et politique. L’époque choisie s’étend de 1918 à 1968. Si les prémisses du féminisme et ses activités jusqu’en 1914, ainsi que sa reconversion durant les années de guerre, ont fait l’objet d’un certain nombre d’études, en revanche de multiples pans de l’activité féministe de l’entre-deux-guerres aux années 1960 demeurent largement méconnus. Pour les aborder, il convient d’évaluer d’abord l’impact de la guerre 14-18 sur les mouvements féministes et sur la condition des femmes. En effet le conflit les a profondément marquées, et les féministes en particulier qui s’étaient fortement impliquées dans le courant pacifiste de la Belle Epoque. Pendant la guerre, toutes ou presque, se sont engagées dans des activités patriotiques ou caritatives et certaines, au lendemain des hostilités, les prolongent au sein du mouvement féministe, dont elles deviennent d’importantes représentantes. <p>L’armistice conclue, les différentes associations féministes se reconstituent mais elles adaptent leurs revendications au contexte nouveau :la thèse analyse entre autres les relations entre féministes d’avant et d’après guerre, afin d’évaluer dans quelle mesure il y eut transmission (ou non) d’un savoir militant et d’expériences antérieures. En effet, aux côtés des associations féministes existant avant 1914 et reconstituées après 1918, naissent de nouveaux groupes, surtout à partir de la fin des années 1920. Ils se composent de femmes venues d’horizons sociaux relativement différents des militantes précédentes. Souvent universitaires, engagées dans une vie professionnelle, ces féministes formulent des revendications nettement plus radicales :c’est le cas par exemple du Groupement belge de la porte ouverte (1929) qui s’oppose clairement à toute législation protectionniste du travail différenciée selon les sexes, telle qu’elle est prônée par le Bureau international du Travail ;c’est le cas d’Egalité, une association dirigé par l’avocate et future sénatrice cooptée libérale Georgette Ciselet, qui affiche un programme féministe relativement radical en matière d’égalité civile et politique.<p>Le contexte a ici toute son importance :le féminisme d’entre-deux-guerres est en effet confronté à la mise en place de nouveaux processus d’intervention de l’Etat et aux conséquences des politiques natalistes menées par tous les gouvernements. L’idéal féminin que l’on tente d’imposer est marqué par l’assimilation quasi totale de l’identité féminine à la fonction maternelle et à la fécondité. Cette tendance, déjà forte avant guerre, s’accentue encore sous la pression de la grande crise et du chômage, que l’on croit pouvoir résorber en dégageant des postes de travail par le renvoi des femmes au foyer. Or ces tendances sont en totale contradiction avec l’implication des femmes dans l’espace public (elles sont devenues électrices communales), avec leur accès à de nouvelles filières professionnelles (infirmières, assistantes sociales), avec leur arrivée plus nombreuse dans l’enseignement secondaire et même supérieur. <p>De quelle manière et dans quelle mesure les deux générations de militantes ont-elles collaboré ?En d’autres termes, comment et par quels biais s’est assurée la transmission féministe ?Ces questions sont également abordées pour la période qui suit immédiatement la Seconde Guerre Mondiale. Celle-ci reste un domaine pratiquement inexploré, complètement occulté par l’explosion du néo-féminisme des années 1970. Longtemps, on a cru qu’en signalant l’accès des femmes au suffrage en 1948, on avait tout dit ;pour beaucoup, ces années seraient caractérisées par un mouvement féministe affadi, en léthargie en quelque sorte. Cette version, généralement admise, doit être largement nuancée. Les années 1950 et 1960 voient fleurir au contraire des revendications réformistes, même si elles adoptent encore un ton mineur et qu’elles doivent être replacées dans le contexte de l’époque. Elles sont énoncées de manière telle que les contemporains puissent les entendre. Ce féminisme en réalité très vigoureux engrange des succès et mène des combats fondamentaux, tels que l’accès complet à la citoyenneté des femmes, la féminisation des études supérieures, la réforme du code civil et des régimes matrimoniaux. Il balise à bien des égards la voie pour les revendications de la seconde vague féministe, il est donc erroné et réducteur de les présenter en rupture totale. <p>La thèse privilégie une approche thématique des revendications féministes :une partie traite des avancés dans la sphère publique (pour l’essentiel la question du droit à la citoyenneté économique et politique) et l’autre dans l’espace privé (réforme du code civil, droits des mères et réflexions sur la sexualité). <p>Ce type d’analyse permet de mieux contextualiser les revendications en les mettant en rapport avec les enjeux contemporains. A terme les éléments dégagés éclairent les processus de construction des citoyennetés civile, politique et sociale des femmes.<p>Les stratégies élaborées par les féministes sont au cœur de notre réflexion. Une attention particulière est accordée aux personnes qui conçoivent et portent ces revendications, de manière à réintégrer dans le processus d’émancipation des femmes des réseaux et des relais insérés dans des courants autres que féministes (partis politiques, syndicats, associations féminines). La mise en évidence de ces relais montre comment certaines idées, nées au sein des mouvements féministes, ont pénétré dans des groupes qui réfutaient toute adhésion à la cause féministe mais qui, à terme, en ont adopté les demandes et les ont diffusées dans un public plus large. La manière dont ces revendications féministes parviennent à “ remonter ”, à la fois au sein de structures politiques et associatives, et atteindre ainsi un grand nombre de femmes (et d’hommes) est central dans l’analyse proposée.<p>Mais faire l’étude des mouvements ou des associations sans tenir compte des personnes qui les composent, laisse subsister des zones d’ombre. La sociabilité des militantes est interrogée. Celle-ci est, sans doute, un élément d’explication à la constance de certains engagements. <p>Notre étude si elle se situe sur le plan national, envisage conjointement l’impact de l’international sur l’évolution du féminisme belge. Au plan international, l’ensemble des organisations faîtières dont dépendent de nombreuses associations nationales trouvent leur place dans notre étude :le Conseil international des Femmes qui chapeaute le Conseil national des Femmes belges, l’Open Door pour le Groupement belge de la Porte Ouverte, etc. L’angle d’approche n’est pas l’organisation faîtière en tant que telle mais bien les rapports entretenus avec l’association nationale. Sans oublier les instances internationales (SDN puis ONU, OIT, BIT,etc.) auprès desquelles les associations internationales féministes exercent depuis leur création un lobbying serré en faveur des intérêts féminins qui, mesuré aux nombres des conventions et des accords en tout genre indiquent que leur influence est réelle et attestent de l’existence de véritables stratégies féministes dans l’entourage des organismes internationaux. <p>Au terme, la thèse permet de mieux comprendre le processus d’inclusion des femmes dans la société belge et éclaire sur les mécanismes de démocratisation de celle-ci par l’intégration de ses citoyennes./Feminists and social change in Belgium<p>(1918-1968)<p>Program, strategy and networks<p><p><p>Although women history is rather well established in Belgium, no survey has been made on all the women movements in the frame of their relationship with civil and political society. The studied area spans from 1918 till 1968.<p>The context is important :feminism for the inter bellum period and after the second world war must face the increasing impediment of the State in public life, generating new discriminations. This thesis uses predominantly a thematic approach of the different feminist demands :one part will deal with the progress made in the public domain (mainly the issue of the right to economic and political citizenship) and another one in the private domain (civil code reform, mothers’ rights and considerations on sexuality).<p>In the long run, the points brought forward bring to light the building process of civil, political and social citizenship of women.<p>The strategies elaborated by the feminists lie at the heart of our thought. A special point of attention is made for the people conceiving and bringing forward these demands, in order to integrate in the emancipation process of women the networks and relays used outside the women sphere (political parties, unions, women societies).<p>Even if this survey is made at the national level, it also involves the impact of what is happening at the international level on Belgian feminism.<p>Eventually, the purpose of this thesis is to better understand the inclusion process of women in Belgian society and to bring to light the impact the integration of women had on the democratization mechanism of the same Belgian society.<p><p><p><p><p> / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

In this thesis I have endeavoured to throw light on both the private and public aspect of the lives of women living in the Roman African provinces from the first century BC to the seventh century AD. Funerary inscriptions reveal that the role of women in private life was projected in a manner which reflected the ideals for Roman womanhood (pudicitia, castilas,fides and fecunditas), even when they clearly came of Afro~Punic stock. In terms of the quality of their lives Roman African women of the propertied status groups (about whom we know the most) had a good standard of living compared to other parts of the Roman Empire, and for example were well~educated in the urbanized areas compared to provinces such as Gaul. Roman African women of the elite also enjoyed a degree of autonomy enhanced by the increased financial independence granted to them in terms of Roman law, which enabled them to function as benefactors in their communities in the same way as their male counterparts, donating money for temples, baths and markets. In return for this they were duly recognized in honorary inscriptions by their communities. Although this public role may appear to be in conflict with the 'ideal' domestic or private role of the Roman matron, this activity was sanctioned by the fact that they were acting in the interests of male family members who were engaged in municipal careers. In the 2nd and 3rd centuries there are a few signs that women were beginning to act more in their own interests, but much of their public role faded with the increasing dominance of the Christian Church which prescribed a more limited role for women. The only exceptions occurred in the times of persecution through the temporary prominence gained by women as martyrs and confessors, although this prominence cannot be said to have advantaged women in general. During the Vandal and Byzantine period we know of only a few women, primarily those with connections to the elite at Rome and Constantinople, who acted with the independence and authority of their class. / History / D.Litt. et Phil. (Ancient History)

Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The study investigates the social and religious roles of women in Ancient Israel. The thesis comprises of four parts. Chapter 1 focuses on the role of women in an anthropological perspective. We take a look at how women were perceived within the pre-industrial communities. Israel did not live in a vacuum but was part and parcel of the ancient Near Eastern cultural world. Chapter 2 therefore focuses on the role of women in Egyptian and Assyrio-Babylonian cultures. Her social, economic, political and religious roles are under investigation. In Chapter 3 the focus shifts to the role of women within the social organisation. A short overview with a few examples demonstrates where the role of women expands beyond that of social organisation. This role, which could be described as a "political function", was only allocated to a few privileged women. Chapter 4 deals with the religious role of the Israelite women. This chapter forms the other focus point of the study. The religious activities of women within the official, popular and familiy religious spheres are examined. Chapter 5 presents a brief summary of the main conclusions of the study. / AFRIKAANSE OPSOMMING: In hierdie studie word ondersoek ingestel na die sosiale en religieuse rol van die vrou in Oud-Israel. Die tesis bestaan uit vier dele: In Hoofstuk I word aandag gegee aan die rol van die vrou in antropologiese perspektief. Hier word nagegaan hoe die vrou gesien is in pre-industriële gemeenskappe. Omdat Israel nie in 'n vakuum geleef het nie, maar 'n integrale deel van die ou Nabye Oosterse kultuurwêreld was, word daar in Hoofstuk 2 op 'n oorsigtelike wyse op die plek van die vrou in die kulture van Egipte en Assirië- Babilonië gekonsentreer. In Hoofstuk 3 verskuif die fokus na Israel en word nagegaan watter rol die vrou in die sosiale organisasie gehad het. Daar word ook kortliks gekyk na voorbeelde waar die rol van die vrou wyer gestrek het as die engere familie kring. Hierdie rol, wat getipeer sou kon word as 'n tipe "politieke funksie", was egter net vir 'n paar vroue beskore. Hoofstuk 4 handel oor die religieuse rol van die vrou in Israel. Hierdie hoofstuk vorm die ander fokuspunt van die studie. Daar word gekyk na die aandeel van die vrou in die offisiële religie, die populêre religie en die familie-religie. In Hoofstuk 5 word die belangrikste bevindinge van die ondersoek kortliks saamgevat.

This thesis demonstrates how some women used the power of their ancestry and family name to run for political office, to become a positive role model for other women, and also to help pass laws favorable to the improvement of gender equality. Edna Pearce Lockett was unique, but also a reflection of the values of her community. Women who ran for office tended to have strong male figures in their lives that treated them as equals. They often were savvy enough to use the novelty of their gender to encourage positive press. Far from trying to be men, they accentuated their femininity through press accounts detailing their fashion sense, their dedication to feminine pursuits, and their ability to be ladies as well as serve their constituency. Edna Pearce Lockett's life also illustrates what society was like in central Florida during the first half of the 20th century for men and women living on and around the cattle industry. / by Terry L. Dooley. / Thesis (M.A.)--Florida Atlantic University, 2009. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2009. Mode of access: World Wide Web.

However, from a political view, the YWCA is underestimated because it failed to lead the Chinese women to the final liberation through a revolutionary way. This dissertation attempts to represent the YWCA history in Modern Chinese from a gender perspective and emphasize its meaning to Chinese women's development which is beyond the body liberation. In addition, it is hoped to present a case study that reveals the evaluation bias that women movement and women organizations have to face up today. Recognizing the obstruction and the shackles of male hierarchy should benefit the independent construction of women's development model. / The Young Women's Christian Association originated in England and the United States in the latter half of the nineteenth century was introduced into China in 1890. Via its various works, the YWCA took root in Chinese women of different ages, different nationalities, and different religious beliefs. Equipped with the advanced achievements of western women's movement, the YWCA also focused on the Chinese women's real needs and interests. Through its professional services, the organization helped Chinese women improve their survival capabilities and life skills, inspire them to shape the national consciousness and lead the public life. It provided Chinese women with the means to work out real conception of womanhood, which was of great significance to Chinese women's emancipation and the raise of social status. / 曲宁宁. / Adviser: Ying Fuk-tsang. / Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (p. 180-201). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Qu Ningning.

Les sociétés européennes du XVe siècle sont marquées par de profondes transformations sociales, culturelles, mais aussi religieuses : une grande vague de réforme traverse alors tous les ordres réguliers. Les tenants de ce que l’on va bientôt appeler « l’Observance » prônent un respect plus rigoureux de la règle tout en s’engageant dans la pastorale des laïcs, à une époque où les crises se succèdent au sein de l’Eglise séculière. Les religieuses prennent une part active à ce mouvement. Les moniales dominicaines, inspirées notamment par l’enseignement de Catherine de Sienne, commencent leur réforme dès 1385. Celle-ci se traduit par une réaffirmation de leur rôle contemplatif au sein de l’Ordre des Prêcheurs et par l’élaboration de normes très sévères concernant la clôture, perçue comme la manifestation visible de leur consécration totale à Dieu. La diffusion des monastères de stricte clôture, à une époque où les béguines et les pénitentes sont encore nombreuses au sein des villes, marque les esprits. L’Observance ne peut, d’ailleurs, être comprise en-dehors du contexte social dans laquelle elle s’insère, c’est pourquoi nous nous sommes intéressés à la composition sociale de deux communautés observantes de Dominicaines italiennes. Les religieuses prises en compte dans notre étude (de 1385 à 1461) sont, en grande majorité, issues de familles de la bourgeoisie urbaine (banquiers, membres des professions savantes ou riches artisans) ; elles sont aussi, le plus souvent, veuves. Peu à peu cependant, les premières moniales sont remplacées par d’autres membres de leur famille, en particulier des jeunes filles non destinées au mariage, que leurs parents établissent ainsi honorablement. La réforme observante doit donc son succès non seulement à son message prônant le renouveau de l’Eglise et de la société chrétienne, mais aussi au fait qu’elle a répondu aux nouvelles exigences d’une classe dirigeante élargie et urbanisée : les murs de la clôture protègent l’honneur de femmes célibataires de plus en plus nombreuses, tout en rendant visible leur consécration au sein d’une société où chacun se doit de remplir les devoirs correspondant à son état. / During the XVth century, European societies got transformed by deep social, cultural but also religious evolutions. A great reform movement spread through all the regular religious orders. The supporters of this movement, quickly called the “Observance” , were asking for a more rigorous respect of the Rule; they were also involved in the secular Church, trying to make up for the several crisis it was undergoing at the moment. Religious women took an active part in this movement. Dominican nuns, inspired by Catherine of Siena’s teaching, began to reform their monasteries in 1385: they reaffirmed their contemplative role within the Order of Preachers and elaborated some very strict new norms of enclosure, considered as a the visible sign of their total consecration to God. The diffusion of these new monasteries strictly enclosed, while beguines and penitent women were still numerous in the cities, was an outstanding fact for contemporary people. The Observance indeed has to be considered and studied within its social context. That is why we paid attention to the social composition of two italian observant communities of Dominican nuns (until 1461). The religious women taken into account in our study were mainly coming from non-noble but rich families (bankers, members of intellectual professions, rich artisans). Most of them were widow women. Thus, little by little, the first reformers nuns were replaced by other members of their families, mostly young brides that would not have been married, and whose parents considered observant monasteries as an honourable refuges. The Observant reform’s success is not only due to its message on the Church and Christian Society revival, but also to the answer it gave to the new requests of an enlarged and urbanized ruling class. The walls of the enclosed convents were indeed supposed to preserve the honour of a growing number of non-married women, making visible to external people their consecrated life in a society in which everybody was supposed to do the duty corresponding to its own status. / Le società europee del Quattrocento sono segnate da profonde mutazioni sociali, culturali, e anche religiose. Un movimento di riforma, che presto verrà chiamato “osservanza”, appare in quasi tutti gli ordini religiosi. Gli Osservanti promuovono il rispetto stretto della Regola, senza staccarsi però dal mondo dei laici nel quale si impegnano, cercando di rimediare alle difficoltà della Chiesa secolare, allora in crisi. Le religiose partecipano attivamento al movimento. Le monache domenicane, fedeli all’insegnamento di Caterina da Siena, cominciano a riformare le loro comunità a partire del 1385. La loro riforma consiste nella reaffermazione del loro ruolo contemplativo all’interno dell’Ordine dei Predicatori e nell’elaborazione di nuove e severissime norme di clausura, considerata come la manifestazione visibile della loro consacrazione totale a Dio. La diffusione dei monasteri di stretta clausura nelle città quattrocentesche in cui beghine e penitenti sono ancora numerose colpisce molto i contemporanei. L’Osservanza infatti non puo essere capita senza prendere in considerazione il contesto sociale in cui si è sviluppata; abbiamo dunque studiato con particolare interesse la composizione sociale di due comunità osservanti di Domenicane italiane. Le religiose censite nel nostro studio (dal 1385 al 1461) provengono, per la maggior parte, da ricche famiglie borghesi (banchieri, membri delle professioni intellettuali, ricchi artigiani); sono anche molto spesso vedove. Tuttavia, a poco a poco, vengono sostituite da altre donne provenienti dalle stesse famiglie, soprattutto giovani ragazze non destinate al matrimonio i cui genitori considerano il monastero osservante come un luogo sicuro e prestigioso. Il successo della riforma osservante, quindi, non è dovuto solo alle predicazioni dei suoi sostenitori sulla rinascità della Chiesa e della società cristiana, ma anche al fatto che la riforma sia andata incontro alle nuove esigenze di una classe dirigente più larga e più urbanizzata: i muri della clausura proteggono infatti l’onore delle sempre più numerose donne celibi, e rendono visibile la loro consecrazione in una società in cui tutti devono adempiere i doveri del proprio stato.

In 19th century Sweden women preached in the popular revival movements as they did in the other Nordic countries, in Great Britain and the United States. One of the most famous preachers in Sweden was Nelly Hall (1848–1916). Internal and external evidence of her public life is the main focus of the study, and in this way it seeks to uncover the origin of her inspiration and to specify her connection to the spiritual movements of the time, at the same time that it analyses the reception and the debate of women as preachers in the period when she was active. Nelly Hall studied at the Royal School for Women’s Higher Teacher Education and worked as a teacher for ten years before she decided to enter into the ministry of preaching. She was influenced by the Anglo-American Holiness movement and had close contacts with the Salvation Army in London. From 1883 she travelled in the southern parts of Sweden. Thousands of people listened to her and as part of her ministry she practised faith healing. She went on preaching tours to Finland, Norway, Germany and the United States. When the Swedish Holiness Mission started as a small mission society in 1887 it was to some extent a result of the preaching work carried out by Nelly Hall. She was elected a member of the first board and worked as a mission secretary for ten years. Around 1900 there was a shift in her theological thinking and she became more absorbed by apocalyptic ideas. In 1901 she went for the second time to the United States and lived there until 1916 when she died in Brockton, Massachusetts. Little is known about the last fifteenth years of her life. The ministry of Nelly Hall and other women raised considerable public interest and in the Swedish context her time of ministry coincided with the emerging movement for the emancipation of women. Many were against women preaching in public and the discussions often occurred in the press. Parts of these discussions as well as several pamphlets in favour of women’s preaching are analysed in this study. / <p>Contains a summary in English</p>