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ENDNOTES1. The story and text can be found in Jacques Dalarun, Robert d'Arbrissel, fondateur de Fontevraud (Paris: Albin Michel, 1986), 128–29 [translation mine]. 2. See, for example, Gisela Muschiol, Famula Dei: Zur Liturgie in merowingischen Frauenklöstern, Beiträge zur Geschichte des alten Mönchtums und des Benediktinerordens, 41 (Münster: Aschendorff, 1994); Robert A. Orsi, Thank You, St. Jude: Women's Devotion to the Patron Saint of Hopeless Causes (New Haven, Conn.: Yale University Press, 1996); Robert F. Taft, "Women at Church in Byzantium: Where, When—and Why?" Dumbarton Oaks Papers 52 (1998): 27–87; Teresa Berger, Women's Ways of Worship: Gender Analysis and Liturgical Historiography (Collegeville, Minn.: The Liturgical Press, 1999); Margot Fassler,"The First Marian Feast in Constantinople and Jerusalem: Chant Texts, Readings, and Homiletic Literature," in The Study of Medieval Chant: Paths and Bridges, East and West, ed. Peter Jeffery (Rochester, N. Y.: Boydell Press, 2001). 3. The statistics come from the United Nations' Human Development Report 2002, UNICEF, and the Center for the Prevention of Sexual and Domestic Violence. One general source worth mentioning is The State of Women in the World Atlas, ed. Joni Seager, 2d rev. ed., Penguin Reference (New York: Penguin (1997). 4. Elisabeth Schüssler Fiorenza, introduction to Violence Against Women, ed. Elisabeth Schüssler Fiorenza and M. Shawn Copeland, Concilium (Maryknoll, N. Y.: Orbis Books, 1994), X. 5. The hyphens in several words in this section are intended to make readers re-configure the meaning of the words. In feminist writing these hyphens are ubiquitous; they signal our struggle with language. 6. Scholars who have stressed this from a number of different angles include Catherine Bell, Ritual Theory, Ritual Practice (New York: Oxford University Press, 1992), 197–223; Martin Stringer,"Situating Meaning in the Liturgical Text," Bulletin of the John Rylands University Library 73 (1991): 181–94; Bridget Nichols, Liturgical Hermeneutics: Interpreting Liturgical Rites in Performance (Frankfurt: Peter Lang, 1996); Martin Stringer, "Text, Context and Performance: Hermeneutics and the Study of Worship," Scottish Journal of Theology 53 (2000): 365-79; Richard E. McCarron, "Pursuing 'How Liturgy Means': Liturgical Texts as Hypertext, Oral Text and Intertext," Proceedings of the North American Academy of Liturgy Annual Meeting (2002): 101-11. 7. Stringer,"Text, Context and Performance," 378. 8. The work of Kathryn Tanner has been particularly helpful here. See especially Kathryn Tanner, Theories of Culture: A New Agenda for Theology (Minneapolis: Fortress Press, 1997); Idem, "Theology and Popular Culture," in Changing Conversations: Religious Reflection & Cultural Analysis, ed. Dwight N. Hopkins and Sheila Greeve Davaney (New York: Routledge, 1996), 101–20; Idem, "Social Theory Concerning the 'New Social Movements' and the Practice of Feminist Theology," in Horizons in Feminist Theology: Identity, Tradition, and Norms, ed. Rebecca S. Chopp and Sheila Greeve Davaney (Minneapolis: Fortress Press, 1997), 179–97. |
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