Reading between the lines: compilation, variation, and the recovery of an authentic female voice in the <i>Dornenkron</i> prayer books from Wienhausen

Mecham, J. Lloyd

doi:10.1016/s0304-4181(03)00013-7

Cited by 6 publications

(3 citation statements)

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“…Therefore, as pointed out earlier, letters have to be read 'between the lines'. Similar problems have been found in prayer books (Mecham 2003). There was a pragmatic dimension to these letters 'between the lines' of face-value pragmatical communication.…”

Section: Conclusion: Youth Generational Conflict and The Nature Of Lsupporting

confidence: 66%

Generational discourse in urban youth images

Kühn¹

2010

The History of the Family

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The history of generations is often researched in the light of ego-documents, including diaries or letters. These sources of communication between young and old require methods of literary criticism, as this article suggests in exemplary cases. Popular (and in some cases popular forms of learned) literature show how stereotypes dominated letters between Nuremberg fathers and sons fom the 16th century. Reading these letters as witnesses of direct emotional expression, as has been done so far, would be problematic on a theoretical level of the concept of autobiography (according the Ricoeur 'an other' of the self), but also an empirical level. Letters were cultural artefacts that were considered well-formed only when they met the standards set by the urban youth image. This included a conglomerate of religious discourses, psychological assumption about the nature of emotions, the urban system of values and honour relating to merchant education more specifically. In letters of this intergenerational context, even information could be put into the context of a situational self-representation of the person writing. Writing a letter as an apprentice or a student was not at all confined to convey factual information. Rather than that, writing letters meant to participate in the generation of norms and to act on a meta-level of communication, as well. Negative images of youth were rhetorically implemented in letters to maintain and reaffirm the hierarchy within the family. Letter exchanges secured economic stability of family firms and the subsequent social rise.

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Section: Conclusion: Youth Generational Conflict and The Nature Of Lsupporting

confidence: 66%

Generational discourse in urban youth images

Kühn¹

2010

The History of the Family

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“…69 Of the manuscript fragments discovered in the Find under the nuns' choir, three substantial ones are meditations on the crown of Christ as a crown of thorns. 70 But the nuns also saw their own clothes as signs of espousal and foretastes of glory, paralleling the clothes of the Virgin in heaven. 71 They wore the Cistercian habit and the nun's crown that was part of it (at least in north Germany) until the seventeenth century, long after they had to accept a Lutheran domina (convent head).…”

Section: Iii: Devotional Objects As Evidence Of the Nature Of Piety: mentioning

confidence: 99%

Are Things ‘Indifferent’? How Objects Change Our Understanding of Religious History

Bynum

2016

GERHIS

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I begin with a paradox. Our best evidence for the use of medieval religious art-that is, what most of us would think of as 'Catholic' art-survives in Protestant Germany. In Saxony and Lower Saxony alone, 545 medieval altarpieces survive in their churches; Mecklenburg has another 165. 1 There are more medieval mass chalices extant today from northern Germany than from anywhere else; the number may exceed 1000. Winged altars, rood screens, embroidered frontals and other church furnishings have also been preserved there in large numbers, often in their original liturgical settings. 2 The richest collection of medieval chasubles is found in Lutheran Germany, and many more survive in Lutheran churches in Hungary and Poland. 3 Such chalices, altar linens and altarpieces are not, for the most part, preserved in display cases; they are used * An early version of this paper was presented as the James Field Willard lecture at the University of Colorado at Boulder on October 23, 2014. I am grateful to Profs. Scott Bruce and Anne Lester for the invitation to Colorado and to the many helpful suggestions I received at the conference on 'Medieval Materiality' that followed on October 24 and 25. I also thank Richard Kieckhefer, Denise Koller, Guenther Roth, and two anonymous readers for German History for valuable suggestions. As always, I am grateful to Jeffrey Hamburger and Henrike Lähnemann for guiding me through materials from the Lüneburg cloisters and for their wide-ranging researches in the archives and libraries of the region.

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“…55 In cases where women were not the original authors of religious books, their spiritual preferences can still be detected through the choices they made in compiling, editing, and occasionally commenting on their texts. 56 For example, the fifteenth-century librarian of Kloster Lichtenthal near Baden-Baden, fondly known to her sisters as "Sister Regula," felt little hesitation in shaping the texts she copied for her community. In her "Book of the Holy Maidens and Women," Regula excised certain violent scenes of martyrdom,"which are not useful to write or hear," or what she regarded as extraneous miracles "not needed for a godly life."…”

Section: A Book For Mary: Women and The Literary Artsmentioning

confidence: 99%

Breaking Old Habits: Recent Research on Women, Spirituality, and the Arts in the Middle Ages¹

Mecham

2006

History Compass

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The study of women, spirituality, and the arts has progressed considerably over the past twenty‐five years, becoming both more nuanced and sophisticated as well as more conflicted. Recent scholarship on this subject reflects the adoption of broader definitions of the arts and of female religiosity in addition to a weakening of both conceptual and disciplinary boundaries. Current research further demonstrates a greater democratization in the types of women and pious activities studied. Researchers are increasingly re‐conceptualizing piety in terms of grouped or interrelated actions tied to the visual and material culture of medieval Christianity, thereby highlighting the importance of performance within female devotion. While issues of essentialism and agency continue to stimulate debate, researchers have uncovered considerable evidence of the influence medieval women exerted upon religious drama, music, art, literature, and theology. Nevertheless, substantial areas for further research remain.

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Reading between the lines: compilation, variation, and the recovery of an authentic female voice in the Dornenkron prayer books from Wienhausen

Cited by 6 publications

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Generational discourse in urban youth images

Generational discourse in urban youth images

Are Things ‘Indifferent’? How Objects Change Our Understanding of Religious History

Breaking Old Habits: Recent Research on Women, Spirituality, and the Arts in the Middle Ages¹

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Reading between the lines: compilation, variation, and the recovery of an authentic female voice in the Dornenkron prayer books from Wienhausen

Cited by 6 publications

References 0 publications

Generational discourse in urban youth images

Generational discourse in urban youth images

Are Things ‘Indifferent’? How Objects Change Our Understanding of Religious History

Breaking Old Habits: Recent Research on Women, Spirituality, and the Arts in the Middle Ages1

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Breaking Old Habits: Recent Research on Women, Spirituality, and the Arts in the Middle Ages¹