Studying Contemporary Monasticism in Italy: An Anthropological and Historical Perspective

Giorda, Maria Chiara; Díez, Javier González; Hejazi, S.

doi:10.1163/9789004283503_015

Cited by 2 publications

(3 citation statements)

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“…It also exemplifies the continuous tension in the ascetic self‐transformation (Flood ) and ‘the paradox between the eradication of the will (or self‐will ) and the affirmation of the will in its transcendence over the body’ (Giorda et al. : 248). Driven by an ‘other‐worldly’ asceticism, this concept of disappropriation is described as penetrating the routine of monks and nuns.…”

Section: The Benedictine Disappropriation Of the World?mentioning

confidence: 99%

“…It could, in fact, be interpreted as a rupture ‘with mainstream models and original power schemes’ and ‘a performance of resistance capable of generating a new alternative subjectivity’ (Giorda et al. : 247, following Valantasis ). At the same time, it also involved a reification of a Montagnard cultural identity (Buôn Ma Thuột), separate from and opposed to Vietnamese culture (Thủ Đức).…”

Section: Between Rupture and Alternative: Reorientation Of The Benedimentioning

confidence: 99%

“…The decision of the two sisters to keep working in the highlands, without formally representing any priory or any canonical hierarchy, is much more than atypical and egalitarian. It could, in fact, be interpreted as a rupture 'with mainstream models and original power schemes' and 'a performance of resistance capable of generating a new alternative subjectivity' (Giorda et al 2014: 247, following Valantasis 2008. At the same time, it also involved a reification of a Montagnard cultural identity (Buôn Ma Thuột), separate from and opposed to Vietnamese culture (Thủ Dức).…”

Section: Between Rupture and Alternative: Reorientation Of The Benedimentioning

confidence: 99%

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Benedictine Monastic Communitas in Wartime Central Vietnam (1954–75)

Jammes

2017

Australian J of Anthropology

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This article focuses on the question of the establishment of a Catholic monastic tradition, shaped by its Western creation and subsequent exportation to an Asian society. In 1954 the French Benedictine Congregation of St. Bathilde of Vanves founded a monastery in Central Vietnam. The circumstances of the Vietnam war, coupled with a holistic implementation plan instigated by the nuns, enabled the establishment of a small, but sedentary and durable, community, organised within Benedictine structures involving a girls’ hostel, plantation agriculture and catechism instruction. Choosing a life of self‐denial alongside the indigenous people, they eventually formed a ‘Benedictine community village’, implementing a non‐monastic but austere and disciplined life. However, these Benedictine nuns continuously self‐transformed and re‐defined themselves vis‐à‐vis their ‘spiritual tradition’. The pursuit of a life of interiority produced a form of rupture with older forms of evangelisation and with established clergy, reflecting the way in which these nuns conceived their alternative role in the Benedictine tradition. I interrogate here the Benedictine ascetic form and the place given by the Order to new alternative subjectivities.

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Section: The Benedictine Disappropriation Of the World?mentioning

confidence: 99%

Section: Between Rupture and Alternative: Reorientation Of The Benedimentioning

confidence: 99%

Section: Between Rupture and Alternative: Reorientation Of The Benedimentioning

confidence: 99%

See 1 more Smart Citation

Benedictine Monastic Communitas in Wartime Central Vietnam (1954–75)

Jammes

2017

Australian J of Anthropology

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Beyond Gender: Reflections on a Contemporary Case of Double Monastery in Orthodox Monasticism—St. John the Baptist Monastery of Essex in England

Giorda

Cozma²

2019

Religions

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This paper focuses on the contemporary controversy in the Orthodox Church regarding the non-existence of the monasteries, where monks and nuns cohabit (so-called “double-monasteries”), which were prohibited by the Byzantine legislation and the Seventh Ecumenical Council (Nicea 787). The article attempts to demonstrate that, in spite of the centuries-old prohibition, the Orthodox Monastery of St. John the Baptist is an exceptional contemporary case of such cohabitation: monks and nuns live under the roof of the same monastery, sharing common places and certain activities. Furthermore, the paper envisions a possible accommodation in the monastic vision and practice regarding gender cohabitation in Orthodox monasticism. The research employs the historical-critical method, which is based on literary, archeological, and documentary sources, as well as interviews.

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Studying Contemporary Monasticism in Italy: An Anthropological and Historical Perspective

Cited by 2 publications

References 0 publications

Benedictine Monastic Communitas in Wartime Central Vietnam (1954–75)

Benedictine Monastic Communitas in Wartime Central Vietnam (1954–75)

Beyond Gender: Reflections on a Contemporary Case of Double Monastery in Orthodox Monasticism—St. John the Baptist Monastery of Essex in England

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