A History of Women's Writing in Russia by Adele Marie Barker, Jehanne M. Gheith

By Adele Marie Barker, Jehanne M. Gheith

A background of Women's Writing in Russia strains comprehensively the lives and works of Russia's girls writers from the center a while to the current. members have addressed the usually extraordinary contexts in which women's writing has been produced. Chapters demonstrate a flourishing literary culture the place none was once idea to exist, taking a look at how Russia's girls writers articulated their very own adventure, and re-assesing their dating to the dominant male culture. the quantity is supported by way of vast reference beneficial properties together with a bibliography and advisor to writers and their works.

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4. ), Women’s Writing in Exile (Chapel Hill, NC, 1989). 5. Among the many excellent studies on women’s bodies, see Susan Bordo, Unbearable Weight: Feminism, Western Culture, and the Body (Berkeley, CA, 1993); Wendy Chapkis, Beauty Secrets: Women and the Politics of Appearance (Boston, MA, 1986); Costlow, Sandler and Vowles; Susan Suleiman, The Female Body in Western Culture: Contemporary Perspectives (Cambridge, MA, 1986); and Marina Warner, Alone of All Her Sex: the Myth and the Cult of the Virgin Mary (New York, 1983).

The Tale of Ul’ianiia Osor’ina tells how Ul’ianiia followed the expected course of marriage to a virtuous man, Georgii, and the raising of his children, while managing the household and estate with common sense and success during the frequent and prolonged absences of her husband. Following the death of two of their sons, Georgii refused Ul’ianiia’s request to retire to a convent, explaining to her that she still had a husband and family who needed her care. She accepted his decision and concentrated solely on her charitable deeds in the secular world.

Vladimir I, perhaps sensing an opportunity to weaken matriarchal domestic-based power and shift control to a more state-governed basis, supported this concept. This transition was not without problems. Confusion arose between traditional pagan practices and nascent Russian Christianity, leading to a phenomenon known as dvoeverie (double faith) in which pagan ritual was carried over and mingled with Christian practices. 5 One of the bestknown female Orthodox images strongly influenced by dvoeverie is Saint Paraskeva Piatnitsa: identified with many of the powers attributed to Mokosh’, Paraskeva protected those who obeyed her rules of work, but most horribly punished those who broke them (a good example of paganstyle retribution in a supposedly Christian saint).

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