Proefschrift--Letteren--Rijksuniversiteit Groningen, 1990.

<p> The Catholic nun and nunnery participate in the formation of eighteenth-century gender and national identities. Not only do nuns and nunneries appear in literary works from the Restoration to the Regency period and beyond, they also act as sites upon which major aesthetic, political, cultural and material theories of identity work themselves out in the eighteenth century. This dissertation argues that the antiquarian, literary, and aesthetic understanding of nunneries in the long eighteenth century had everything to do with imagining ideal domestic femininity, and at the same time disavowing that imagination. </p> <p> I begin with an analysis of the post-Reformation antiquarian treatment of medieval English nunneries, and then apply that analysis to three sites of literary imagination: Alexander Pope's "Eloisa to Abelard" (1717), Sophia Lee's The Recess (1783-5), and the gothic novels of Ann Radcliffe (1790-97). I also pair my analyses of these texts with cultural, political, and material contexts such as antiquary John Brand's treatment of Godstow Nunnery, William Beckford's architectural folly Fonthill Abbey, accounts of French emigres during the Revolution, the anti-Catholic Gordon Riots, and images of monastic ruins and wax bodies. </p> <p> With these varied contexts in mind, I come to the conclusion that the repression of Roman Catholic identity involves a very specific re-imagining of the nunnery and the nun's body within it; this re-imagination narrates Protestant domestic identity onto the site of female monastic ruins in order to re-signify such mutable sites as fixed symbols of virtuous femininity and maternity. I conclude with a look at how this construction of ideal femininity figures in Jane Austen's Northanger Abbey (1798) and Mary Elizabeth Braddon's Lady Audley 's Secret (1861-62), as they both take as their setting a convent-turned-country house. The popular consumption of poetry, antiquarian history and art, novels, and consumer goods converge in my conclusion to show how concerns with a lack of distinction between the public and private are also about a lack of distinction between the ideal and subversive woman, as she is a version of there-imagined Catholic nun. </p> / Thesis / Doctor of Philosophy (PhD)

Continuous-time multi-state models are widely used in modeling longitudinal data of disease processes with multiple transient states, yet the analysis is complex when subjects are observed periodically, resulting in interval censored data. Recently, most studies focused on modeling the true disease progression as a discrete time stationary Markov chain, and only a few studies have been carried out regarding non-homogenous multi-state models in the presence of interval-censored data. In this dissertation, several likelihood-based methodologies were proposed to deal with interval censored data in multi-state models. Firstly, a continuous time version of a homogenous Markov multi-state model with backward transitions was proposed to handle uneven follow-up assessments or skipped visits, resulting in the interval censored data. Simulations were used to compare the performance of the proposed model with the traditional discrete time stationary Markov chain under different types of observation schemes. We applied these two methods to the well-known Nun study, a longitudinal study of 672 participants aged ≥ 75 years at baseline and followed longitudinally with up to ten cognitive assessments per participant. Secondly, we constructed a non-homogenous Markov model for this type of panel data. The baseline intensity was assumed to be Weibull distributed to accommodate the non-homogenous property. The proportional hazards method was used to incorporate risk factors into the transition intensities. Simulation studies showed that the Weibull assumption does not affect the accuracy of the parameter estimates for the risk factors. We applied our model to data from the BRAiNS study, a longitudinal cohort of 531 subjects each cognitively intact at baseline. Last, we presented a parametric method of fitting semi-Markov models based on Weibull transition intensities with interval censored cognitive data with death as a competing risk. We relaxed the Markov assumption and took interval censoring into account by integrating out all possible unobserved transitions. The proposed model also allowed for incorporating time-dependent covariates. We provided a goodness-of-fit assessment for the proposed model by the means of prevalence counts. To illustrate the methods, we applied our model to the BRAiNS study.

<p>This dissertation examines the social and financial activities of Buddhist nuns to demonstrate how and why they deployed Buddhist doctrines, rituals, legends, and material culture to interact with society outside the convent. By examining the activities of the nuns of the Daihongan convent (one of the two administrative heads of the popular pilgrimage temple, Zenkōji) in Japan’s early modern period (roughly 1550 to 1868) as documented in the convent’s rich archival sources, I shed further light on the oft-overlooked political and financial activities of nuns, illustrate how Buddhist institutions interacted with the laity, provide further nuance to the discussion of how Buddhist women navigated patriarchal sectarian and secular hierarchies, and, within the field of Japanese history, give voice to women who were active outside of the household unit around which early modern Japanese society was organized.</p><p>Zenkōji temple, surrounded by the mountains of Nagano, has been one of Japan’s most popular pilgrimage sites since the medieval period. The abbesses of Daihongan, one Zenkōji’s main sub-temples, traveled widely to maintain connections with elite and common laypeople, participated in frequent country-wide displays of Zenkōji’s icon, and oversaw the creation of branch temples in Edo (now Tokyo), Osaka, Echigo (now Niigata), and Shinano (now Nagano). The abbesses of Daihongan were one of only a few women to hold the imperially sanctioned title of eminent person (shōnin 上人) and to wear purple robes. While this means that this Pure Land convent was in some ways not representative of all convents in early modern Japan, Daihongan’s position is particularly instructive because the existence of nuns and monks in a single temple complex allows us to see in detail how monastics of both genders interacted in close quarters.</p><p>This work draws heavily from the convent’s archival materials, which I used as a guide in framing my dissertation chapters. In the Introduction I discuss previous works on women in Buddhism. In Chapter 1, I briefly discuss the convent’s history and its place within the Zenkōji temple complex. In Chapter 2, I examine the convent’s regular economic bases and its expenditures. In Chapter 3, I highlight Daihongan’s branch temples and discuss the ways that they acted as nodes in a network connecting people in various areas to Daihongan and Zenkōji, thus demonstrating how a rural religious center extended its sphere of influence in urban settings. In Chapter 4, I discuss the nuns’ travels throughout the country to generate new and maintain old connections with the imperial court in Kyoto, confraternities in Osaka, influential women in the shogun’s castle, and commoners in Edo. In Chapter 5, I examine the convent’s reliance upon irregular means of income such as patronage, temple lotteries, loans, and displays of treasures, and how these were needed to balance irregular expenditures such as travel and the maintenance or reconstruction of temple buildings. Throughout the dissertation I describe Daihongan’s inner social structure comprised of abbesses, nuns, and administrators, and its local emplacement within Zenkōji and Zenkōji’s temple lands.</p><p>Exploring these themes sheds light on the lives of Japanese Buddhist nuns in this period. While the tensions between freedom and agency on the one hand and obligations to patrons, subordination to monks, or gender- and status-based restrictions on the other are important, and I discuss them in my work, my primary focus is on the nuns’ activities and lives. Doing so demonstrates that nuns were central figures in ever-changing economic and social networks as they made and maintained connections with the outside world through Buddhist practices and through precedents set centuries before. This research contributes to our understanding of nuns in Japan’s early modern period and will participate in and shape debates on the roles of women in patriarchal religious hierarchies.</p> / Dissertation

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Hispánica / Facultad de Filosofía y Humanidades / Me gustaría compartir, a modo de introducción, el proceso por el cual llegué a mi propuesta de tesina. El punto de partida es el seminario de Recepción de tragedia contemporánea, en el cual se enmarca todo este trabajo. El seminario tenía como objetivo el análisis de la recepción de la tragedia griega y la tragedia isabelina en el teatro contemporáneo, considerando las dos posibilidades de actualización del género: la recepción creativa de argumentos de tragedias en obras dramática y la recepción creativa de las propiedades del género en la escritura de nuevas tragedias. Comencé con una intuición y un impulso basado únicamente en obsesiones personales: William Faulkner. El primer intento fue desde Luz de Agosto, la conocida novela que tanta locura y horror había causado a André Gide. Sin embargo estaba el problema del género. Como antes señalé el curso se abocaba al estudio de obras dramáticas. Luego apareció la adaptación para el teatro que Albert Camus había hecho de Réquiem para una mujer1 de Faulkner. Y cuando finalmente tuve las dos obras en mis manos, la original, la de Faulkner, exhibió toda su complejidad. Se trataba de un hibrido que conjugaba características discursivas y formales predominantemente narrativas con elementos asociados a lo dramático. Con Réquiem para una mujer podía amoldarme a las exigencias del curso sin dejar de lado los caprichos

Perhaps due to its seemingly straightforward religious nature, the Second Nun's Cecelia Legend in The Canterbury Tales is often dismissed by scholars and readers alike. However, through analyzing Chaucer's earlier analogues, it becomes apparent that Chaucer has left out key pieces of the Life of Saint Cecelia. These omissions can be explained as attempts to illustrate the humanistic beliefs of both St. Augustine and Christine de Pizan. Further, the etymology of key words which appear in the "Second Nun's Prologue and Tale" help to reinforce the satire which Chaucer creates. Chaucer has deleted the humanism from the Saint Cecelia Legend in order to illustrate the potential for the corruption of female virtue.

This is a historically based screenplay inspired by the life of Sister Benedetta Carlini.

Submitted by Ana Carla Almeida (ana.almeida@ucsal.br) on 2018-04-19T18:05:24Z No. of bitstreams: 1 DISSERTACAOELAINEVILLASBOAS.pdf: 1968794 bytes, checksum: ab360b470cee8175dc779c81eb3b7aec (MD5) / Approved for entry into archive by Rosemary Magalhães (rosemary.magalhaes@ucsal.br) on 2018-04-25T14:57:10Z (GMT) No. of bitstreams: 1 DISSERTACAOELAINEVILLASBOAS.pdf: 1968794 bytes, checksum: ab360b470cee8175dc779c81eb3b7aec (MD5) / Made available in DSpace on 2018-04-25T14:57:10Z (GMT). No. of bitstreams: 1 DISSERTACAOELAINEVILLASBOAS.pdf: 1968794 bytes, checksum: ab360b470cee8175dc779c81eb3b7aec (MD5) Previous issue date: 2017-12-01 / Esta dissertação aborda a percepção das Irmãs Franciscanas Hospitaleiras sobre a relação com a família de origem e a família religiosa. Buscou-se analisar como se processou a relação das freiras com sua família de origem a partir da decisão em tornarem-se religiosas; identificar as mudanças ocorridas na relação com a família de origem após tornarem-se freiras; investigar a existência de conflitos internos durante imersão na vida religiosa além de compreender como a família religiosa tem influenciado a relação com a família de origem. Para entendimento desta relação foi necessário conhecer como se processou, ao longo do tempo, o vínculo de pertencimento e seu contexto religioso e sociocultural, pois, desde cedo, elas tendem a abdicar da convivência familiar quando decidem entrar para a vida religiosa. A estratégia metodológica utilizada foi pesquisa qualitativa, descritiva, realizada com freiras residentes no Convento Sagrada Família, na cidade do Salvador/BA. Foram incluídas freiras que residem no convento Sagrada Família, as que mantêm contato com a família de origem e as inseridas na família religiosa há mais de dez anos, assim como as que necessitaram requerer licença da Fraternidade. Excluíram-se as religiosas que apresentaram déficit cognitivo ao mini-exame do estado mental e as que não desejaram participar da pesquisa. Foi realizada entrevista em profundidade mediante aplicação de um questionário semiestruturado. Por conseguinte, realizou-se análise do conteúdo, das entrevistas, das nove informantes-chave. O fator motivador para a entrada na vida religiosa foi expresso pelo chamado enquanto vocação. Este chamado ocorreu na adolescência para a maioria das informantes e a entrada para a vida conventual ocorreu a partir da década de 40. Elas mantiveram contato com seus familiares durante as diferentes fases da vida religiosa, porém sempre respeitando as ordens da Congregação. Atualmente irmãos e sobrinhos se fazem presentes já que as informantes estão na faixa etária de 50 a 90 anos de idade. Foi evidenciado que a relação das Irmãs Franciscanas Hospitaleiras com a família de origem sofreu mudanças a partir do momento em que decidiram entrar para vida religiosa por causar tristeza e decepção em seus pais e irmãos em virtude do rompimento temporário do vínculo familiar, assim como pela perda da filha nos afazeres domésticos e no auxílio para criação a dos irmãos, quando da ausência da mãe ou pelo grande número de irmãos. No entanto, foi observado que as famílias reelaboraram esta perda quando a filha assumia o hábito sendo gerado um status social para os familiares. / This dissertation addresses the perception of the hospitable Franciscan sisters about the relationship with the family of origin and the religious Family. It was sought to analyze how the relationship of the nuns was processed with their family of origin from the decision to become religious; Identify the changes that occurred in the relationship with the family of origin after becoming nuns; Investigate the existence of internal conflicts during immersion in religious life beyond understanding how the religious family has influenced the relationship with the family of origin. In order to understand this relationship, it was necessary to know how, over time, the bond of belonging and its religious and socio-cultural context had been processed, because, from an early age, they tended to abdicate their family life when they decided to enter into religious lives. The methodological strategy used was qualitative, descriptive research, performed with nuns living in the Sagrada Familia convent, in the city of Salvador/BA. Nuns were included who reside in the Sagrada Familia convent, those who have been in contact with the family of origin and those placed in the religious family for more than ten years, as well as those who needed to require a license from the fraternity. The religious who presented cognitive deficit to the mini-exame of the mental state and those who did not want to participate in the research were excluded. In-depth interview was performed through the application of a substructured questionnaire. Therefore, analysis of the content, of the interviews, of the nine key informants was carried out. The motivating factor for the entry into religious life was expressed by calling as a vocation. This call occurred in adolescence for most informants and the entrance to the conventual life occurred from the 40. They kept in touch with their families during the different stages of religious life, but always respecting the orders of the congregation. Presently brothers and nephews are present as informants are in the age range of 50 to 90 years of age. It was evidenced that the relationship of the hospitable Franciscan Sisters with the family of origin suffered changes from the moment they decided to enter into religious life by causing sadness and disappointment in their parents and siblings because of the temporary disruption of the family bond, As well as the loss of the child in domestic chores and the aid for the creation of the brothers, when the mother's absence or the large number of siblings. However, it was observed that the families reworked this loss when the daughter assumed the habit being generated a social status for the family members.

Over the course of history, and to this day, Indigenous peoples around the world have used their traditional knowledge to prepare for, cope with, and survive disasters (Hasan, 2016). For Indigenous communities, this locally bound knowledge is acquired from intergenerational experience, study, sharing and observation, and as such, it becomes a critical component in the development of a strategy for disaster resilience (Chakrabarti, 2009; Resture, 2009; Rotarangi and Russell, 2009; Trosper, 2003). The purpose of this dissertation is to work with the Nuu-chah-nulth First Nation, which consists of several Indigenous communities on the west coast of Vancouver Island, British Columbia, Canada to understand Nuu-chah-nulth knowledge and strategies for disaster resilience, and how they can inform a shift in cultural understanding within the field of practice of emergency management. Given the exploratory nature of this research project, a descriptive approach is used based upon Indigenous methodologies and the methodologies of narrative analysis to explore: a Nuu-chah-nulth way of knowing that informs disaster resilience as well as the impacts of colonialism on the disaster resilience of the Nuu-chah-nulth people. From oral histories to traditional governance, and to the impacts of colonialism, the findings of this research describe the ways that a Nuu-chah-nulth way of knowing informs and reflects their own capacities towards disaster resilience. Ultimately, this dissertation supports a call to action for emergency management practitioners to embrace an Indigenous approach to emergency management when working with First Nation communities. By advocating for the inclusion and the importance of bringing an Indigenous worldview into the lexicon of emergency management practices and the dialogue on disaster resilience, this research supports the Nuu-chah-nulth First Nation recognizing that their own knowledge is a powerful tool for supporting and enhancing their communities’ resilience to disaster. / Graduate

Rābi'a al-'Adawiyya and Dhū'n-Nūn are among the founding saints in the Ṣūfītradition; however, these figures are more legend than fact. Their narratives in Western scholarship have been constructed from numerous sources, a process which has stripped them of their original contexts. This work addresses this issue by examining these characters' stories in the context of three of the major works containing collections of their stories: Sulamī's Dhikr and Ṭabaqāt, Qushayrī's Risala, and 'Aṭṭār's Tadhkirat, in order to see which themes the original compilers of these stories emphasized. This approach will demonstrate that these authors were primarily focused on two issues in these works: the role of gender in the practitioner's relationship with God, and the problem of how to discuss advanced states along the Ṣūfīpath such that they do not distract novice Ṣūfīs lacking the spiritual maturity to handle these stages. Recontextualizing these stories in this way opens the door to further questions regarding the way that Western scholars approach the stories of other Ṣūfīsaints and the history of early Sufism as a whole.