Women of God and Arms: Female Spirituality and Political Conflict, 1380-1600.
Nancy Bradley Warren. Women of God and Arms: Female Spirituality and Political Conflict, 1380-1600.
Philadelphia: University of Pennsylvania Press The University of Pennsylvania Press (or Penn Press) was originally incorporated with the Commonwealth of Pennsylvania on 26 March 1890, and the imprint of the University of Pennsylvania Press first appeared on publications in the closing decade of the nineteenth , 2005. 264 pp. index. tbls. bibl. $55. ISBN ISBN
International Standard Book Number
ISBN International Standard Book Number
ISBN n abbr (= International Standard Book Number) → ISBN m : 0-8122-3892-3.
Close on the heels of Nancy Warren's terrific Spiritual Economies: Female Monasticism monasticism (mənăs`tĭsĭzəm, mō–), form of religious life, usually conducted in a community under a common rule. in Later Medieval England comes Women of God and Arms, a wide-ranging look at politics and female devotional practices in fifteenth- and sixteenth-century England, Spain, and France. Like Warren's earlier book, Women of God and Arms focuses on the representational force of constructions of female piety, or, in Warren's (and Pierre Bourdieu's) term, their "symbolic capital." Yet whereas Spiritual Economies considered a handful of women's monastic communities in England, this new contribution is more ambitious. Warren returns to the community at Syon, considering its continental afterlife as a breeding-ground for subversives who returned surreptitiously sur·rep·ti·tious
1. Obtained, done, or made by clandestine or stealthy means.
2. Acting with or marked by stealth. See Synonyms at secret. to Protestant England. But she makes room for powerful queens like Isabel of Castile, prophets like Elizabeth Barton (executed by Henry VIII for complaining about his divorce to Isabel's daughter Katharine), and shrewd saints such as Colette of Corbie (language) CORBIE - An early system on the IBM 704.
[Listed in CACM 2(5):16, May 1959]. , who "parlay[ed] the symbolic capital available from her spirituality" (27) into material and political support from the Burgundians. A suggestive epilogue takes us to the new world, where the English Protestants Hariot and DeBry associated the heads of the ceremonial carvings from Algonquians' rituals with "the faces of Nonnes covered with theyr vayles" (176). Such language shows that medieval female spirituality retained as much representational value in 1600 "as it held for the dukes and duchesses of Burgundy and Isabel of Castile, although its value has been radically transformed" (177).
This last point addresses one of Warren's primary concerns: to argue for the continuity between medieval and early modern via an enduring fascination with women who transgressed conventional roles to intervene in political and even military affairs. The transgressors themselves frequently invoked the language and practice of piety to make their actions more palatable and more forceful. Margaret of York
Not to be confused with Margaret of York (1472).
Margaret of York (May 3, 1446 – November 23, 1503) - also by marriage known as emphasized her devotion to Saints Barbara, Agnes, and Anne, long popular in Ghent, to "shape a new version of urban, public life beneficial to the ducal cause" (42). And the Augustinian friar Martin de Cordoba cor·do·ba
See Table at currency.
[American Spanish córdoba, after Francisco Fernández de Córdoba (1475?-1526?), Spanish explorer.]
Noun 1. stressed Queen Isabel's purity and "legitimate royal descent" (96) to liken lik·en
tr.v. lik·ened, lik·en·ing, lik·ens
To see, mention, or show as similar; compare.
[Middle English liknen, from like, similar; see like2 her with the Virgin Mary and differentiate her from the rival contestant for the throne, the "bastard" Juana. Yet if stereotypes of female spirituality were a potent resource for Isabel's supporters and Isabel herself, they could also come in handy Verb 1. come in handy - be useful for a certain purpose
be - have the quality of being; (copula, used with an adjective or a predicate noun); "John is rich"; "This is not a good answer" for critics of these unconventional women. In the book's most complex chapter, "The Sword and the Cloister," Warren traces a triangular relationship among Joan of Arc Joan of Arc, Fr. Jeanne D'Arc (zhän därk), 1412?–31, French saint and national heroine, called the Maid of Orléans; daughter of a farmer of Domrémy on the border of Champagne and Lorraine. , Margaret of Anjou Margaret of Anjou (ăn`j, Fr. äNzh (wife of England's Henry VI), and Christine de Pizan Christine de Pizan (also seen as de Pisan) (1364–c.1430) was a writer and analyst of the medieval era who strongly challenged misogyny and stereotypes that were prevalent in the male-dominated realm of the arts. , author of, among many other things, poems celebrating Joan. Here we learn that Joan's martial success prompted a crisis of English masculinity that led editors and translators of Christine's works to invent for their author a life in a cloister from which she could not have intervened in state affairs--something anxious Englishmen wished was the case for their French queen, Margaret. On the other hand, given the ease with which Saint Colette moved between religious and political spheres, it was also the case that "female political agency is inescapably present even--perhaps especially--in the cloister" (86). Perhaps this is a point of which Hariot was uneasily aware when he wrote his reports about the Algonquians from Virginia.
The story Warren tells is a bracing one, enriched by dense networks of association she draws between secular and sacred, England and France, and Europe and the New World. Occasionally intrusive references to Zizek or Bourdieu make it more complicated than it might have been, particularly when allusions to contemporary critiques might have been just as illuminating. There are few statements about the symbolic capital of devotional practice more trenchant than chapter 21 of The Prince, where Machiavelli applauds Isabel's husband Ferdinand for carrying out great military successes "under the mantle of religion" (suggesting, of course, that male rulers also manipulated conventions of medieval spirituality, as Warren notes in regard to Henry VIII. Might Ferdinand have borrowed some of his strategies from Isabel?). Introducing Machiavelli might also have forced Warren to ask about the degree of sincerity involved in pious practices. It is an unanswerable question, but hard not to ask while reading about Colette's strategies to muster support for her foundation, or Margaret of York's fostering of Anglo-Burgundian relations. A kind of reductiveness creeps into these first two chapters, leaving the reader with the impression that the spiritual existed only for the purpose of transforming it into something more tangible. True, scholars have argued that women in positions of power like Margaret engaged in devotional practices to compensate for their lack of political influence, and the activist role of saints such as Catherine of Siena Catherine of Si·en·a , Saint 1347-1380.
Italian religious leader who mediated a peace between the Florentines and Pope Urban VI in 1378. has long been minimized. Warren is right to correct the historical record. Yet her accounts of Margaret of York and Colette lack the nuances found in her discussions of Christine de Pizan's English legacy, the treatises written promoting Isabel's sanctity, and competing versions of England's Lancastrian past. I think that she is more subtle, and convincing, when discussing textual representations of women's struggles to bring together worldly and religious aims, or in some cases, to advance their religious causes in the world.
All in all, Warren offers much food for thought and debate as she identifies a diverse array of spiritual images and practices that were ripe for appropriation in early modern Europe The early modern period is a term used by historians to refer to the period in Western Europe and its first colonies which spans the two centuries between the Middle Ages and the Industrial Revolution. . Intelligently written, Women of God and Arms is a welcome contribution to ongoing conversations about the many ways in which gender, politics, and religion converge, a topic more than a little relevant to our own times.
New York University New York University, mainly in New York City; coeducational; chartered 1831, opened 1832 as the Univ. of the City of New York, renamed 1896. It comprises 13 schools and colleges, maintaining 4 main centers (including the Medical Center) in the city, as well as the