Contributing to the growing interest in early modern women and religion, this essay collection advances scholarship by introducing readers to recently recovered or little-studied texts and by offering new paradigms for the analysis of women's religious literary activities. Contributors underscore the fact that women had complex, multi-dimensional relationships to the religio-political order, acting as activists for specific causes but also departing from confessional norms in creative ways and engaging in intra-as well as extra-confessional conflict. The volume thus includes essays that reflect on the complex dynamics of religious culture itself and that illuminate the importance of women's engagement with Catholicism throughout the period. The collection also highlights the vitality of neglected intertextual genres such as prayers, meditations, and translations, and it focuses attention on diverse forms of textual production such as literary writing, patronage, epistolary exchanges, public reading, and epitaphs. Collectively, English Women, Religion, and Textual Production, 1500-1625 offers a comprehensive treatment of the historical, literary, and methodological issues preoccupying scholars of women and religious writing.
Juxtaposing life writing and romance, this study offers the first book-length exploration of the dynamic and complex relationship between the two genres. In so doing, it operates at the intersection of several recent trends: interest in women's contributions to autobiography; greater awareness of the diversity and flexibility of auto/biographical forms in the early modern period; and the use of manuscripts and other material evidence to trace literacy practices. Through analysis of a wide variety of life writings by early modern Englishwomen-including Elizabeth Delaval, Dorothy Calthorpe, Ann Fanshawe, and Anne Halkett-Julie A. Eckerle demonstrates that these women were not only familiar with the controversial romance genre but also deeply influenced by it. Romance, she argues, with its unending tales of unsatisfying love, spoke to something in women's experience; offered a model by which they could recount their own disappointments in a world where arranged marriage and often loveless matches ruled the day; and exerted a powerful, pervasive pressure on their textual self-formations. Romancing the Self in Early Modern Englishwomen's Life Writing documents a vibrant secular form of auto/biographical writing that coexisted alongside numerous spiritual forms, providing a much more nuanced and complete understanding of sixteenth- and seventeenth-century women's reading and writing literacies.
Focusing on the unusual learning and schooling of women in early modern England, this study explores how and why women wrote, the myriad forms their alphabets could assume, and the shape which vernacular literacy acquired in their hands. Elizabeth Mazzola argues that early modern women's writings often challenged the lessons of their male teachers, since they were designed to conceal rather than reveal women's learning and schooling. Employed by early modern women with great learning and much art, such difficult or ‘resistant’ literacy organized households and administrative offices alike, and transformed the broader history of literacy in the West. Chapters treat writers like Jane Sharp, Anne Southwell, Jane Seager, Martha Moulsworth, Elizabeth Tudor, and Katherine Parr alongside images of women writers presented by Shakespeare and Sidney. Managing women's literacy also concerned early modern statesmen and secretaries, writing masters and grammarians, and Mazzola analyzes how both the emerging vernacular and a developing bureaucratic state were informed by these contests over women's hands.
Baptist Women’s Writings in Revolutionary Culture, 1640-1680 explores how female Baptists played a crucial role in the group’s formation and growth during the 1640s and 50s by contributing to Baptist theology and politics, and evangelising their followers. Adcock considers and analyses writings by little-studied Baptist as well as separatist women writers, to challenge the assumption that because Baptist women were prevented from speaking in individual congregations they were not able to write with authority.
The Politics and Poetics of Sor Juana Inés de la Cruz examines the role of occasional verse in the works of the celebrated colonial Mexican nun. The poems that Sor Juana wrote for special occasions (birthdays, funerals, religious feasts, coronations, and the like) have been considered inconsequential by literary historians; but from a socio-historical perspective, George Antony Thomas argues they hold a particular interest for scholars of colonial Latin American literature. For Thomas, these compositions establish a particular set of rhetorical strategies, which he labels the author's 'political aesthetics.' He demonstrates how this body of the famous nun's writings, previously overlooked by scholars, sheds new light on Sor Juana's interactions with individuals in colonial society and throughout the Spanish Empire.
Masculinity and Marian Efficacy in Shakespeare's England offers a new approach to evaluating the psychological 'loss' of the Virgin Mary in post-Reformation England by illustrating how, in the wake of Mary's demotion, re-inscriptions of her roles and meanings only proliferated, seizing hold of national imagination and resulting in new configurations of masculinity. The author surveys the early modern cultural and literary response to Mary's marginalization, and argues that Shakespeare employs both Roman Catholic and post-Reformation views of Marian strength not only to scrutinize cultural perceptions of masculinity, but also to offer his audience new avenues of exploring both religious and gendered subjectivity. By deploying Mary's symbolic valence to infuse certain characters, and dramatic situations with feminine potency, Espinosa analyzes how Shakespeare draws attention to the Virgin Mary as an alternative to an otherwise unilaterally masculine outlook on salvation and gendered identity formation.
Offering a comprehensive analysis of newly-uncovered manuscripts from two English convents near Antwerp, this study gives unprecedented insight into the role of the senses in enclosed religious communities during the period 1600-1800. It draws on a range of previously unpublished writings-chronicles, confessions, letters, poetry, personal testimony of various kinds-to explore and challenge assumptions about sensory origins. Author Nicky Hallett undertakes an interdisciplinary investigation of a range of documents compiled by English nuns in exile in northern Europe. She analyzes vivid accounts they left of the spaces they inhabited and of their sensory architecture: the smells of corridors, of diseased and dying bodies, the sights and sounds of civic and community life, its textures and tastes; their understanding of it in the light of devotional discipline. This is material culture in the raw, providing access to a well-defined locale and the conditions that shaped sensory experience and understanding. Hallett examines the relationships between somatic and religious enclosure, and the role of the senses in devotional discipline and practice, considering the ways in which the women adapted to the austerities of convent life after childhoods in domestic households. She considers the enduring effects of habitus, in Bourdieu's terms the residue of socialised subjectivity which was (or was not) transferred to a contemplative career. To this discussion, she injects literary and cultural comparisons, considering inter alia how writers of fiction, and of domestic and devotional conduct books, represent the senses, and how the nuns' own reading shaped their personal knowledge. The Senses in Religious Communities, 1600-1800 opens fresh comparative perspectives on the Catholic domestic household as well as the convent, and on relationships between English and European philosophy, rhetorical, medical and devotional discourse.
Though the gender-coded soul-body dynamic lies at the root of many negative and disempowering depictions of women, Sarah Johnson here argues that it also functions as an effective tool for redefining gender expectations. Building on past criticism that has concentrated on the debilitating cultural association of women with the body, she investigates dramatic uses of the soul-body dynamic that challenge the patriarchal subordination of women. Focusing on two tragedies, two comedies, and a small selection of masques, from approximately 1592-1614, Johnson develops a case for the importance of drama to scholarly considerations of the soul-body dynamic, which habitually turn to devotional works, sermons, and philosophical and religious treatises to elucidate this relationship. Johnson structures her discussion around four theatrical relationships, each of which is a gendered relationship analogous to the central soul-body dynamic: puppeteer and puppet, tamer and tamed, ghost and haunted, and observer and spectacle. Through its thorough and nuanced readings, this study redefines one of the period’s most pervasive analogies for conceptualizing women and their relations to men as more complex and shifting than criticism has previously assumed. It also opens a new interpretive framework for reading representations of women, adding to the ongoing feminist re-evaluation of the kinds of power women might actually wield despite the patriarchal strictures of their culture.
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