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2009, St. John’s Law Review
AI
This paper serves as a tribute to Dean Mary C. Daly, reflecting on her significant contributions to the field of law and legal ethics during her tenure at St. John's University. It highlights her character, personal anecdotes, and professional achievements, including the posthumous recognition of her impactful career by the American Bar Association. The remarks encapsulate the profound influence she had on her colleagues and the legal community, emphasizing her dedication and the legacy she leaves behind.
Journal of Feminist Studies in Religion, 2012
It was five years ago here at the American Academy of Religion (AAR) conference that I first saw Mary Daly in person. At that session, one of the women who spoke with Mary said, “nothing is complete. There is no complete system—there are only conversations, we can learn and receive from each other, and we can give and teach each other.” And that is part of what I want to emphasize here today: how we can build on and build up each other’s work. One of the first things Mary Daly did at that AAR session was conjure our foresisters. It was a beautiful practice and a new one for me that I witnessed her model that day. She started by quoting, “You will forget us but maybe someday someone will remember us”—so we remembered them: Sappho, Sojourner Truth, Hildegard, Theresa of Avila, Virginia Woolf, and Matilda Joslyn Gage.1 Some of the women I knew; some I did not, but rest assured that I went home and looked up the ones I didn’t know. Mary set a mood of gynergy, remembering the liberating work of women gone before us, affirming that their energy and work still exist and was present. Mary herself invited women to build on her work and each other’s work. For nothing is complete—there is no complete system. At times, Mary’s work reads as if she thought she had a complete system—but she herself knew better. I worked with her the last two years of her life, learning from her and learning to con-question with her, as well as engage in the mundane tasks of everyday life with her, the beta. Although, with Mary’s fiery spirit, nothing ever was really mundane. That first day in Mary Daly’s presence, I lost my breath and all ability to articulate any words—I was a bit of a bumbling goof. But I went from that first moment with her to being with her during her last days, the days when her own breath was leaving her. It is one of those rare experiences that makes you really believe that divine forces are at work for your delight. Mary Daly expected us all to continue building on each other’s work, learning and receiving from, questioning, and building on. When we would raise questions to her or disagree with her, she would say—“Good then, now go build! Go beyond what I’ve done.” She did not take for granted the wisdom we receive from one another and the fact that we can continue building on it. Because no wisdom is complete. She knew that.
Feminist Theology, 2014
Mary Daly had a complicated relationship to the Catholic tradition. While it is commonly assumed that she rejected it thoroughly, this article offers a more nuanced look at the various ways in which it shaped her thinking. What is clear is that she had a decisive impact on the Catholic tradition, indeed on religion in general. Language about the divine, images of deities, human participation in things spiritual will never be the same after her thorough-going feminist critique. Her legacy is multi-faceted like the woman herself.
ABO: Interactive Journal for Women in the Arts, 1640-1830, 2011
This research article illustrates my historical and critical narrative approach to tracing and reconstituting the social-spatial practices of the polarized cultures of service and knowledge within the university. I explicate the transformative work involved in shifting discursively-constructed boundaries that have historically determined the rightful place for service workers and knowledge workers. I engage with the over determination of meaning embodied in the story of Martha and Mary and the Christian legacy of the medieval university. I interlace these themes with an auto/biographical excursion into the minutiae of everyday practice in a Canadian and a British university. I re-present the voices of difference from mutual storytelling at a British university, tracingthe trajectories of service workers, knowledge workers and students as they negotiate service and knowledge terrain. This research raises possibilities for remapping the epistemic terrain of the university by offering alternative speaking positions, and alternative places for men and women across the bounds of service-knowledge.
2015
Mary S. Hartman is a university professor and director of the Institute for Women's Leadership, a consortium of nine units based on the Douglass campus. She has been at Rutgers since 1968, when she was hired as an instructor in history. Her research interests include European political and social history and women's history. In 1982, after a year as acting dean of Douglass College, Hartman was appointed dean of the college, serving until December 1994. She discusses several of the programs she launched, including the Douglass Project for Rutgers Women in Math, Science, and Engineering; the "Global Village" of language and cultural houses; and the Berkshire Conference on the History of Women. Hartman also reflects on the need to devise initiatives to support women in higher education and how this philosophy guided her endeavors at Douglass.
At the Glastonbury Goddess Conference 2012, Marion van Eupen and I facilitated a workshop called ‘Mother Mary, Goddess Underground’. In this workshop we wanted to lift the veils that hide the true nature of Mary, being the Goddess of old. For this workshop I did some investigation, tracing Her back through history, unraveling Her story.
African American Review, 1996
The risk we take when we view something in full light is that we will be blinded and see only the light, not what the light illuminates. Certain mysteries may be perceived, but not revealed. I would suggest that, while the light of day may bring new sights into our vision, there is substance in the shadow, too, and no one understood this better than Sojourner Truth herself.
Summary: Mary Frances Crowley nurse, midwife and nurse and midwifery tutor was founder member and first Dean of the Faculty of Nursing and Midwifery in the Royal College of Surgeons in Ireland. She started the Medical Missionaries Midwifery Training School at the International Hospital, Drogheda in 1942. She was a visionary who was instrumental in the development of education and professional development for nurses and midwives in Ireland. She lived and worked by her values and principles and expected others to do likewise.
Marian studies, 2013
tThese lntera/tedlalrles, a term cofilmon enough in and for inculturation, are mainly bridge-building elemens higlrlighting communality between old and new. Metaphors, even better symbols, have such function.Their flexible and malleable realIty allows for the transfer ofvalues from one culture to another. a The recognition of Mary's power is not waning in the present even if it may not always be affirmed for the right reasons, and with the true Maxy figure ln mind. See Ruth L. Miller, Ma ry's Pouter: Embraclng tbe Dlulne Felnlnlne as tbe Age of Inaaslon and Emptre Ends (Newport,OR:Portal CenterPress,20l l),260:"Whateverwe call the Mother-presence, the Comforter;however we relate to her; She is here , now, inside and around each and every one of us. She works in union with the active,masculine Fatherpresence that also surrounds and enfolds us-so we may become, at last, fttlly human." 5 Mary's presence in Church and theology is so obvious and sometimes so matterof-fact that we take her person for granted to the point offorgetting and ignoring her status and stature.As E. Farmgia put it:"The air we brgathe is inconspicuous precisely because it is so central."This may be the reason for the modesty"wldch characterizes 2
2021
This essay attempts to answer the question of why throughout much of history, the possibility for leadership and power was only very rarely enjoyed by women. Even so, Mary has been revered as Queen and a figure of great influence with her son. It first outlines the status given to Mary in recent Church teachings and compares it with the fruits of contemporary research on Mary and the role of women in nascent Christianity. It then offers a critique of the above paradox by outlining possible causes why this situation may have come into being and continues to prevail.
Journal of Feminist Studies in Religion, 2012
NACMS, 2010
Note: NACMS has begun posting some documents in electronic format on its website. Many of these documents are the apostolic fruit of Marianist scholars who have submitted them for consideration. These works have not been edited by the staff of the North American Center for Marianist Studies. Rather, they have been posted as provided in our continuing effort to spread "The Word"-Jesus, son of Mary, for the salvation of the world-and to foster greater understanding of Marianist studies and its interconnection with society.
For the Unity of All: Contributions to the Theological Dialogue between East and West (Eugene, OR: Cascade Books, 2015), pp. 5-14.
2015
Mary S. Hartman is a University Professor and Director of the Institute for Women's Leadership, a consortium of nine units based on the Douglass campus. She has been at Rutgers since 1968, when she was hired as an instructor in history. Her research interests include European political and social history and women's history. In 1982, after a year as acting dean of Douglass College, Hartman was appointed Dean of the College, serving until December 1994. She discusses the emergence of women's studies and women's history as academic fields, including her role in bringing women's studies to Rutgers and founding the Berkshire Conference on the History of Women at Douglass College.
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