Titlebook: Reading Memory and Identity in the Texts of Medieval European Holy Women; Margaret Cotter-Lynch (associate professor),Brad H Book 2012 Mar

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,Secret Designs/Public Shapes: Ekphrastic Tensions in Hildegard’s ,le to a large public: “Art accumulates meaning through an extended collaborative act … You put into words something that everyone has seen. That click from language back into the memory bank of experience is so exquisite. It is like having your vision sparked.”. She describes the translation of the

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,Memory, Identity, and Women’s Representation in the Portuguese Reception of ,: Winning a Name,h happened mainly when they were repentant sinners. In their role as a potential or active source of temptation, women would generally be relegated to a secondary role; as such, it would make sense that they had no name. In contrast, when the narrative relates a woman’s faults and subsequent convers

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,“In Mei Memoriam Facietis”: Remembering Ritual and Refiguring “Woman” in Gertrud the Great of Helftvisionary of the Benedictine-Cistercian abbey of Helfta.. With the memory of such ritual activity, Gertrud intends to continually renew her readers’ attention to the activity of the grace of God present from baptism up to preparation for death. In this way, Gertrud’s . serves as a fine example of th

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,Making a Place: , in Julian of Norwich’s Self-Construction, reach God.. Negotiating between her desire to annihilate the self and the personal attention that her textual practice and role as an anchoress garnered, Julian’s self-characterization offers her audience a way to think of her that deflects admiration and gratitude for her teaching to its proper re

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Portrait of a Holy Life: Mnemonic Inventiveness in , Even though Kempe claims to be illiterate, she mines her rich memory stores to frame, structure, and authorize her account. To do so, she draws on tropes, figures, ., character types, plot lines, and settings from biblical accounts, saints’ lives, and virgin martyr legends. Even though she was unsc

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,“In Mei Memoriam Facietis”: Remembering Ritual and Refiguring “Woman” in Gertrud the Great of Helftttention to the activity of the grace of God present from baptism up to preparation for death. In this way, Gertrud’s . serves as a fine example of the literary historian Mary Carruthers’s work on the role of memory in the medieval, rhetorical construction of identity.

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