The section on Mary Magdalen in the Old English Martyrology is a collocation of information deriving ultimately or directly from various sources. The first part of the account is created from scriptural statement but with some explanatory and interpretative addition. Mary Magdalen is identified with Mary peccatrix as notably in two of Gregory's Homiliae in Evangelia, XXV and XXXIII, and the signification of the “seven devils” with which she is possessed as “mid eallum uncystum” derives ultimately, at least, from Gregory's (...) interpretation, “universa vitia” , although Bede drew on Gregory in his commentaries on Mark and Luke and could have been an intermediary. The only other extra-scriptural statement in this first part is the explanation of alabastrum as a glæsfæt. If glæsfæt is here used similarly to its use in one manuscript of the Old English translation of Bede's Historia Ecclesiastica where it renders calix, it may simply be a word for “receptacle, vessel,” as in the Latin use of alabaster. But if the element glæs has meaning in the compound, as on other occasions in Old English, the martyrologist is not choosing the common explanation of alabaster as in Bede who, following Pliny, describes it as “genus marmoris candidi uariis coloribus intertincti,” but relying on someone in the same tradition as Epiphanius, Liber de Mensuris et Ponderibus. jQuery.click { event.preventDefault(); }). (shrink)
Mr. Darcy spoke with affectionate praise of his sister's proficiency.I never spoke to you without rather wishing to give you pain than not.Pride and Prejudice has been read in many ways. I argue that this well-known love story not only foregrounds the battle of the sexes but also places center stage the pros and cons of different types of family systems and reciprocal altruism. Humans have long evolved to become homo familiaris. In its Latin origin, the word family does not (...) necessarily refer to blood relations or kinship. Rather, the ancient Romans used familia to refer to "household property—the fields, house, money and slaves owned by a man. The Latin word famulus means 'servant.'"2In Family and Friends in... (shrink)
The past 25 years have seen an upsurge of interest in the figure of Mary Magdalene, whose image has been transformed through feminist scholarship from penitent prostitute to prominent disciple of Jesus. This article documents another, non-academic, interpretation of Mary Magdalene – the image of Mary as goddess or embodiment of the female divine. The most influential proponent of this view is Margaret Starbird, who hypothesizes that Mary was both Jesus’ wife and his divine feminine counterpart. The author (...) suggests that feminist theologians/thealogians should be aware of this popular understanding of Mary; and consider what it is about Mary Magdalene as the sacred feminine/bride of Jesus/sophia that captures the public imagination in a way that other feminist christologies do not. (shrink)
Critical posthumanism is an invitation to think differently about knowledge and educational relationality between humans and the more-than-human. This philosophical and political shift in subjectivity builds on, and is entangled with, poststructuralism and phenomenology. In this paper we read diffractively through one another the theories of Finnish architect Juhani Pallasmaa and feminist posthumanists Karen Barad and Rosi Braidotti. We explore the implications of the so-called ‘ontological turn’ for early childhood education. With its emphasis on a moving away from the dominant (...) role of human vision in educational research we show how videoing and photographing works as an apparatus in an analysis of data from an inner-city school in Johannesburg, South Africa. We are struck by children’s seeing with the ‘eyes of their skin’ and ‘seeing’ with/in the world, as their obvious distress is felt when a small tree sapling has been mowed down in a nearby park. We analyse the event with the help of a variation on Deleuze’s notion of ‘becoming-child’: ‘becoming-little’, and Anna Tsing’s ‘the arts of noticing’. ‘Becoming-little’ as a methodology disrupts the adult/child binary that positions ‘little’, younger humans as inferior to their ‘bigger’ fully human counterparts. We exemplify ‘becoming-little’ through 4 and 5 year-olds’ learning with the little tree and adopt Barad’s temporal diffraction to ‘see’ what is in/visible in the park: the extractive, exploitative, colonising mining practices of White settlers. These are still part of the land on which the park was created but are in/visible beneath the ‘skin’ of the earth. (shrink)
In this article, I trace the politics of shame in the context of the problematization of women’s bodies as markers of sexual immorality in modern Ireland. I argue that the post-Independence project of national identity formation established women as bearers of virtue and purity and that sexual transgression threatening this new identity came to be severely punished. By hiding women, children, and all those deemed to be dangerous to national self-representations of purity, the Irish state, supported by Catholic moral values (...) and teaching, physically removed its embodied instances of national shame through a system of mass institutionalization. Just as shame entails the covering of one’s blemishes, so the shaming of women deemed to be deviant by church and state involved their covering via incarceration in Magdalen laundries, among other institutions. By assessing recent events highlighted by inquiries into Irish institutions—Magdalen laundries, reformatory and industrial schools, and soon mother and baby homes—in terms of the politics of shame, this article aims to shed light on the pervasiveness of institutionalization in Ireland and the complex relationship between said institutions, gender, sexuality, and nation building in the early decades of the Irish state. (shrink)
In this article I explore one core feature of contemporary campaigns for justice for Ireland’s Magdalen women concerning their deaths and disappearances, which continue to be denied by a State that has only recently started to acknowledge civilian deaths in other contexts such as armed conflict. I examine the treatment of the disappeared and deceased Magdalen women in the economic and political context of the Irish use of religious institutions and consider the significance of this regime for women’s citizenship in (...) the postcolonial nation-building processes of the twentieth century. I aim to illustrate the connections between gender, violence and citizenship that are implicated in outcomes for justice for Magdalen survivors and victims, as well as conceptions of Irish women’s citizenship in general. In this discussion I consider the Magdalen campaigns for justice as significant for the individual women and families involved, as well as the entire nation’s conception of self as represented in history. (shrink)
Mary of Magdala is widely and unaccountably known as a symbol of fallen and redeemed womanhood. By a mysterious conflation of named and anonymous women in the gospel narratives, a completely fictitious character has emerged into the Western Christian tradition. Christian writing, art and social action reflect this misconception. Eastern traditions are truer to the gospel narratives, recognising Mary as the apostle to the apostles, the one who stands in the presence of the risen Jesus and goes to tell the (...) other disciples the news of the resurrection. The gospels tell only a little about this character: she was a woman of means, from whom seven demons were cast out by Jesus. Her home town had experienced considerable violence and oppression. She was part of the inner circle around Jesus, and one of the first witnesses to the resurrection. She receives a specific commission from Jesus to go and tell. The model of Mary Magdalene has been used to bolster a view of women as seductresses and in need of cleansing from their natural corruption. Her image in art has shown women in a recumbent, suppliant posture. The scriptural model should rather strengthen the image of women in their full humanity, standing in the presence of Jesus and speaking publicly about divine things. (shrink)
In this article, I explore the witness of Mary Magdalene for its potential to contribute to discussions of survival and healing taking place in discourses of trauma. Through a reading of the Johannine text and an examination of Hans Urs von Balthasar’s depiction of Mary’s witness in Heart of the World, I claim that the obstructions of Mary’s witness are constitutive of what it means to witness between cross and resurrection. Through her ‘unseeing’, she testifies to the unique configuration (...) of divine love between death and life. Mary’s witness not only provides an entrance into thinking about the experience of ‘middleness’ in trauma, it opens up a rich pneumatology in the wake of the cross. (shrink)
