Kobiety i świętość w żywotach trzynastowiecznych księżnych polskich
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Date
2004
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Wydawnictwo Poznańskie
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Abstract
Głównym celem książki jest analiza żywotów polskich księżnych, żyjących w XIII wieku, uznanych powszechnie za święte. Praca jest próbą rekonstrukcji/konstrukcji zawartego w żywotach modelu świętości oraz przeanalizowania obecnego w żywotach modelu kobiety, w oparciu o kategorię gender. Teksty hagiograficzne analizowane zatem będą w kontekście relacji między płciami, a w szczególności obserwowanego odwrócenia patriarchalnego porządku w kontekście posiadanego przez święte księżne autorytetu. Książka jest podzielona na trzy części. Pierwsza omawia żywoty jako gatunek literatury hagiograficznej, możliwości wykorzystania hagiografii jako źródeł historycznych, ich przydatność do historycznej analizy oraz strategie stosowane przez historyków podczas analizowania tekstów hagiograficznych. Druga część poświęcona jest rozważaniom na temat pojęcia świętości w świecie chrześcijańskim, a także genezie i formom, jakie przyjmował kult świętych. Przedstawione zostały także modele świętości kobiet, zawarte w żywotach świętych do końca XII wieku. Główna, trzecia, część pracy zawiera analizy wybranych fragmentów vitae księżnych polskich: Jadwigi śląskiej, Anny śląskiej, Salomei, księżnej halickiej, Kingi, księżnej krakowskiej i sandomierskiej. Analizowane teksty to: Vita maior santae Hedwigis ducissae Silesiae; Vita sanctae Kyngae ducissae Cracoviensis; Vita Salomeae reginae Haliciensis oraz Vita Annae ducissae Silesiae. Wszystkie one zostały napisane przez anonimowych autorów, pochodzących zapewne z zakonu franciszkanów. Przedstawiona analiza żywotów oparta jest o koncepcję "momentów przełomowych" w życiu księżnych. Zakłada ona podział życia świętych księżnych na kilka części, rozdzielone wydarzeniami, mającymi przełomowe znaczenie dla dalszych fragmentów życia. są to: zawarcie małżeństwa, śmierć męża oraz śmierć samych księżnych. Prawny, społeczny i religijny status księżnych zmieniał się po przejściu przez wymienione momenty przełomowe. Zmieniał się także odbiór samych bohaterek przez otoczenie. Wynikiem analizy jest odtworzenie/skonstruowanie propagowanego przez Kościół modelu świętości kobiet, popularnego w momencie powstawania żywotów księżnych polskich. Do takich wzorców należały wzorce: tzw. pobożnego dziecka, dziewicy, dobrej żony, żony, która po śmierci męża nie wychodziła powtórnie za mąż, dobrej władczyni, fundatorki klasztorów i instytucji kościelnych, kobiety dbającej o ubogich i chorych. W kontekście analizy genderowej interesujące jest widoczne przełamanie obowiązujących norm i ról społecznych, jakie średniowieczne społeczeństwo przeznaczało dla kobiet. Ostatnia kwestia odnosi się do widocznej autonomii bohaterek żywotów, obserwowanej szczególnie silnie po rozpoznaniu w nich przez otoczenie cech świętości. Uznanie kobiety za świętą wyłączało ją z obowiązujących norm i ról społecznych i uniezależniało w zdominowanym przez mężczyzn otoczeniu.
The main purpose of this text is to analyse the vitae (the Lives) of Polish princesses who lived in the 13th century and were commonly recognised as saints. This is an attempt at constructing the models of sanctity that were described in the Lives of the saints. The second goal of the book is to create the gendered models of women who are presented in the Lives. It is the specific perception of social relation between sexes and especially the problem of the reversal of social order based on a men’s domination over women and the matter of autonomy that got princesses who were recognized as sainted. The Lives are the part of the wider literary genre - hagiography and as such have been used by historians from many years. This study treat these as sources not only for traditionally understood historical facts but also as a source for social and religious life. In this context the texts are treated as closed constructs, that content and form are the result of the conditions in that the vitae were created and the ideas that were propagated in them. The heroines of the Lives are women so the important part of the theoretical background are feminists theories, especially these parts of their that included the considerations about inter-gender relations, female identity and attitudes towards the body. The book is divided into three parts. The first discusses the Lives as such, the relations between hagiography and historical sources and the strategies employed by historians in studying hagiography. The second is devoted to considerations about sanctity, genesis, forms and functions of the cult of saints, and finally, it presents the descriptions of female models of sanctity in the vitae that were written up until the end of the 12th century. The main part of the text is the analysis of the selected fragment of the vitae of Polish princesses: Hedwig (Jadwiga - 1178/80-1243) and Anna (1201/1204-1265) of Silesia (Śląsk), Salome (Salomea - 1211/1212-1268) of Galicia (Halicz) and Cunegund (Kinga - 1234-1292) of Krakow. The analyzed texts are: Vita maior santae Hedwigis dicissae Silesiae, Vita sanctae Kyngae ducissae Cracoviensis, Vita Salomeae reginae Haliciensis and finally Vita Annae ducissae Silesiae. All the texts were products of anonymous authors who were the members of Franciscan Order. The analysis is constructed according to the proposition of the ‘breakthrough moments’ in the course of the lives of the princesses. It assumes the division of the depicted women’s lives into a few parts: the getting marriage, the death of their husbands and finally the death of the heroines themselves. The legal, social and religious position of the princesses was changed in the moment of passing such breakthrough points. This interned the manner in which the heroines were perceived by their milieu and also themselves. The outcome of the analysis is the construction of popular and propagated by the Church patterns of sanctity that were commonplace at the moment of the writing of the Lives. The following were: a religious child, a virgin, a good wife, a virgin wife, a good ruler, a founder of the convents and other church institutions, a carer for the poor and sick and a few others. In the gender context the analysis focuses on the reversal of social order as presented in the Lives, especially on the question of domination of princesses over their husbands in religious and spiritual context. The second gender matter is connected with the autonomy which the heroines gain after being recognised as saints what gave them a dominant position in their milieu and in social and political life.
The main purpose of this text is to analyse the vitae (the Lives) of Polish princesses who lived in the 13th century and were commonly recognised as saints. This is an attempt at constructing the models of sanctity that were described in the Lives of the saints. The second goal of the book is to create the gendered models of women who are presented in the Lives. It is the specific perception of social relation between sexes and especially the problem of the reversal of social order based on a men’s domination over women and the matter of autonomy that got princesses who were recognized as sainted. The Lives are the part of the wider literary genre - hagiography and as such have been used by historians from many years. This study treat these as sources not only for traditionally understood historical facts but also as a source for social and religious life. In this context the texts are treated as closed constructs, that content and form are the result of the conditions in that the vitae were created and the ideas that were propagated in them. The heroines of the Lives are women so the important part of the theoretical background are feminists theories, especially these parts of their that included the considerations about inter-gender relations, female identity and attitudes towards the body. The book is divided into three parts. The first discusses the Lives as such, the relations between hagiography and historical sources and the strategies employed by historians in studying hagiography. The second is devoted to considerations about sanctity, genesis, forms and functions of the cult of saints, and finally, it presents the descriptions of female models of sanctity in the vitae that were written up until the end of the 12th century. The main part of the text is the analysis of the selected fragment of the vitae of Polish princesses: Hedwig (Jadwiga - 1178/80-1243) and Anna (1201/1204-1265) of Silesia (Śląsk), Salome (Salomea - 1211/1212-1268) of Galicia (Halicz) and Cunegund (Kinga - 1234-1292) of Krakow. The analyzed texts are: Vita maior santae Hedwigis dicissae Silesiae, Vita sanctae Kyngae ducissae Cracoviensis, Vita Salomeae reginae Haliciensis and finally Vita Annae ducissae Silesiae. All the texts were products of anonymous authors who were the members of Franciscan Order. The analysis is constructed according to the proposition of the ‘breakthrough moments’ in the course of the lives of the princesses. It assumes the division of the depicted women’s lives into a few parts: the getting marriage, the death of their husbands and finally the death of the heroines themselves. The legal, social and religious position of the princesses was changed in the moment of passing such breakthrough points. This interned the manner in which the heroines were perceived by their milieu and also themselves. The outcome of the analysis is the construction of popular and propagated by the Church patterns of sanctity that were commonplace at the moment of the writing of the Lives. The following were: a religious child, a virgin, a good wife, a virgin wife, a good ruler, a founder of the convents and other church institutions, a carer for the poor and sick and a few others. In the gender context the analysis focuses on the reversal of social order as presented in the Lives, especially on the question of domination of princesses over their husbands in religious and spiritual context. The second gender matter is connected with the autonomy which the heroines gain after being recognised as saints what gave them a dominant position in their milieu and in social and political life.
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Keywords
hagiografia, kult świętych, święte kobiety, święte księżne, historia kobiet, historia średniowiecza, hagiography, cult of the saints, women and sanctity, holy princesses, women's history, medieval history, św. Jadwiga śląska, st. Hedvig of Silesia, św. Kinga, st. Cunegund of Cracow, bł. Salomea, bl. Salome of Halicz, Anna śląska, Anna, princess of Silesia
Citation
Michalski M., Kobiety i świętość w żywotach trzynastowiecznych księżnych polskich. Poznań: Wydawnictwo Poznańskie, 2004 s. 357
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83-7177-369-2